self-guided church - dallas theological seminary

AN EVALUATION OF THE MINISTRY OF THE CITY OF REFUGE CHURCH USING

THE SELF GUIDED CHURCH CONSULTANT©

A Dissertation

Presented to the Faculty of

Dallas Theological Seminary

In Partial Fulfillment

of the Requirements for the Degree

Doctor of Ministry

by

Karen Gaye Nelson Giesen

May 2008

Accepted by the Faculty of the Dallas Theological Seminary in

partial fulfillment of the requirement for the degree Doctor ofMinistry

Examining Committee

ABSTRACT

AN EVALUATION OF THE MINISTRY OF THE CITY OF REFUGE CHURCHUSING THE SELF GUIDED CHURCH CONSULTANT©

Karen Gaye Giesen

Readers: Michael S. Lawson, Walt L. Baker

Does the City ofRefuge Evangelical Presbyterian Church ofHouston use its

resources in accordance with the mission and demographics of the church? This question

guided the evaluation of the ten-year-old, economically diverse, multi-cultural, (forty-two

percent Caucasian, forty-one percent African American,) inner city congregation known

as the City of Refuge.

The procedures described in the "Self Guided Church Consultant,"©

developed by Dr. Michael S. Lawson, ordered the collection and analysis of quantitative

data. Using rosters of workers, floor plans, and budgets, each expenditure of time, space,

and money was assigned to an age group. Then, using attendance statistics, these

allocations were analyzed against the number ofpeople who benefited.

Research showed that the church closely reflects the neighborhood

demographics. Most of the ministry occurs on Sunday mornings. Over sixty percent of

the resources are spent on adults. The church limits its own programming in order to

share the building with a school and a community development center. Through these

entities it serves the at-risk children and youth of the surrounding community. It also

offers a community youth program of its own. The teen-agers in that program receive

more than five times the per capita resources spent on the elementary-aged children of the

church. In the light of children's openness to change, the report recommends that, for

greater impact and cost efficiency, these resources be reallocated to the children. Other

recommendations encourage the church to engage in better strategic planning, diligent

record keeping, and more control of its physical facility.

To Howard G. Hendricks

who mentors everyone he touches

CONTENTS

ILLUSTRATIONS

ACKNOWLEDGEMENTS

Chapter

1. INTRODUCTION 1

History of City of Refuge Evangelical Presbyterian ChurchOverview of Project

2. PREVIOUS RESEARCH AND LITERATURE REVIEW.................. ... 6An Apologetic for EvaluationChristian Leadership, Planning, and ManagementLeadership and AdministrationFacilitiesTime ManagementVolunteer Recruitment, Motivation, and RetentionModels and Characteristics of Healthy ChurchesMulti-Cultural, Multi-Racial, or Multi-Ethnic Churches

3. PROCEDURE AND RESEARCH METHOD 84The Self Guided Church ConsultantAdjustments to the Model

4. RESEARCH FINDINGS 88AttendanceTime Resources of Paid and Volunteer PersonnelSpace ResourcesFinancial ResourcesCongregational DemographicsFamily CompositionRacial CompositionEconomic CompositionComparison with the Neighborhood

5 CONCLUSIONS AND IMPLICATIONS FOR MINISTRy 117AdultsChildren and YouthCongregational Demographics and Growth PatternsTime ResourcesSpace ResourcesFinancial Resources

v

RecordsQuestions for Further ResearchThe Next Steps

APPENDICES

A. Median Sunday School and Worship Attendance 2005-007 126

B. Sunday School Growth .l27

C. Use ofPeople Resources 128

D. Floor Plan of Building 129

E. Distribution ofFinancial Resources 132

F. Facility Costs 134

G. Adjusted 2007 Expense per Person Calculation 135

H. Congregational Questionnaire 136

I. Racial Diversity of Congregation 138

J. Neighborhood Comparison by ZIP Codes 140

K. Central Harris County Zip Code Map 141

L. Demographic Comparison to the Neighborhood 143

M. How Far Away from the Church City ofRefuge Members Live 144

BIBLIOGRAPHy 145

VI

ILLUSTRAnONS

Tables

4.1. Available Space per person during Sunday School and Worship

Figures

4.1. Median Sunday School and Worship Attendance

4.2. 2007 Worship Attendance Youth Wednesday. Others Sunday Worship

4.3. 2005 Staff and Volunteer Time compared with Median Age GroupAttendance



4.6. 2005 Distribution of Financial Resources



4.9. 2005 Dollars Spent per Person



4.12. Facility Expenses 2005


Vll


4.15. 2007 Building Usage Family Composition of Adult Members

4.16. 2007 Building Cost Distribution Family Status of Member Households

4.17. 2007 Dollars per Person using Alternative Facility Cost Calculations

4.18. Family Status of Member Households

4.19. Family Composition ofNon-Member Regular Attenders

4.20. Family Composition of Combined Congregation including Members andRegular Attenders

4.21. Family Composition of Neighborhood ZIPs 77054, 77030, 77004, 77021

4.22. Racial Diversity of Adult Members

4.23. Racial Diversity of Adult Members

4.24. Racial Diversity of Adult Regular Attenders who are not Members

4.25. Economic Status of 84 Member Households

4.26. Economic Status of 46 Regular Attender Households

4.27. CoR Congregation Racial Comparison to Nearby Neighborhoods

Vlll

ACKNOWLEDGEMENTS

I am grateful for ...

Many who taught, prayed, and encouraged me including Mike Lawson, Lin

McLaughlin, John Reed, Walt Baker, Keith Raines, Ron Allen, and Sandra Glahn.

Debbie Hunn for library assistance, John Hilber and Ken Hanna for

transporting books, and Jenae Edwards for format editing, all with grace, cheer and

excellence.

Ken Hanna, Oscar Lopez, Will Johnston, Tim Pepper, and the Students at

DTS Houston for constant support.

My City ofRefuge family, especially Pastor Rufus D. Smith, IV, Melissa

Hall, Anke Kuch, Eleanor Darragh, Steve and Karen Capper, Leigh McLeroy, Sandra and

Carlos Solis, the Elders and the Deacons.

The serene inspiration of Leigh's Loft.

Family and friends who forgave my absence during "the year of the

dissertation."

Barney, dear helpmeet, best friend, partner in ministry, and love of my life for

over forty years.

IX

Chapter 1

Introduction

Does the City of Refuge Evangelical Presbyterian Church of Houston use its


guided this applied research project to evaluate the ministry of the ten-year-old, inner

city, intentionally racially blended congregation known as the City of Refuge (CoR) by

exploring whether current use of its various resources aligns with the mission and

demographics of the church.

Because CoR is economically diverse and multi-cultural-forty-two percent

Caucasian, forty-one percent African American, and a smattering of others, it represents a

group of congregations about which there is relatively little published research or advice.

Yet there appears to be interest and desire to replicate this blended ministry. The

information gained from this research project will aid in that aspiration to plant other

multiracial, economically diverse churches.

The church began in 1996. Under the leadership of founding pastor Dick

Druary, a dozen suburban, upper middle class, Caucasian families set out to minister to

the street people of Houston's inner city Montrose area, bringing them needed social

services along with the love of God and news of His Son. They called themselves the

City of Refuge and determined to pierce the darkness of drugs, prostitution, and disease

with the light of Jesus Christ. The first worship service convened on June 9, 1996.

When, after three years, Pastor Druary moved away, the small band of

soldiers regrouped, called an African American pastor, Rufus D. Smith, IV, who

continues to lead them, and shifted geographically to Houston's Third Ward, just south of

1

2

downtown. There the church carefully positioned itself in the shadow of the

internationally renowned Texas Medical Center but "on the tracks" between an

economically depressed, deteriorating area to the east and a thriving affluent community

to the west. At that point, in 1999, the "least, lost, and left out"! whom the ministry

served, changed complexion. The new pastor refined the mission "To be a family of

suburban and urban believers with a passion to glorify God-by penetrating darkness

through Christ-enthroning worship, prevailing prayer, and life-changing discipleship

according to His Holy Word."2

In 2001, CoR enlarged its Christian influence with the addition of the Refuge

Community Development Center. Incorporated as a separate non-profit entity, the

community center could serve government programs and receive funds from a wide range

of sources. In January 2006, the Refuge Community Development Center merged with

another Christian organization also serving youth in the same geographic area. That

merger created The Forge for Families/ more than tripling the size and scope of CoR's

community activity. Believing that values are as much caught as taught, the Forge offers

mentoring, coaching, tutoring, and counseling. Activities for children and youth include

leadership, sports, arts, and academic programs offered during summer and after-school.

Adult programs include behavioral counseling, life skills, vocational skills, and prison

after-care.

With the move into a permanent facility in December 2003, the City of

Refuge Church expanded its programs and also began to lease space to a weekday

1 As Pastor Smith likes to call them.

2 "City of Refuge," Evangelical Presbyterian Church, http://www.cityofrefuge.org (accessed July2,2007).

3 "The Forge," The Forge for Families, http://www.forgeforfamilies.org (accessed 2 July 2007).

3

school-first to Yellowstone Christian Academy4 and now to Kipp Liberation College

Prep Academy.5 Such a three-pronged approach-a church, a school, and a community

development center-is a large undertaking, brimming with both opportunity and peril.

Ten years of ministry, seven years leadership by the current pastor, six years with a

community development center, four years sharing a building with a school, all with an

uncommon mix of races and backgrounds. What a fascinating target for evaluation.

As a member of the church and volunteer Director of Christian Education, this

writer maintains close and cordial relationships with staff, elders, and many key

volunteers. The project and report has already helped and will continue to help the church

make the best use of its limited resources. The pastor, staff, and elders warmly embraced

the research proposal and the resulting report. They want to know what works well and

what needs improvement.

Therefore, the following hypotheses governed the research: (1) this study

would disclose some misallocation of current financial, human, space, and program

resources at City of Refuge Evangelical Presbyterian Church of Houston; (2) seeing the

results of this research, the church leaders would acknowledge these misdirected

resources; and (3) having pondered the findings of this project, the church leaders would

desire to redirect certain resources to advance their goals for the church.

Chapter two reviews literature that addresses the function of a church and, in

particular, a multi-ethnic church. Many books and articles consider Christian Leadership,

Management, and Direction-how to plan strategically, how to lead and motivate

personnel, how to manage facilities, time and finances, and how to direct ministry

4 Kim Hansen, "Yellowstone Academy," http://www.yellowstoneacademy.org (accessed 2 July2007).).

5 KIPP Houston, "KIPP Liberation College Prep,"http://www.kipphouston.orglkipp/KIPP_Liberation_College]rep_EN.asp?SnID=806838413 (accessed 2July 2007).

4

programs. Another collection of writing puts forth Models of Healthy Churches, mostly

large predominately Anglo-American churches. These tomes list the attributes necessary

to become an effective biblical church. While each brings its own emphasis, they do

begin to echo one another. Alongside these volumes is the small body of literature on

multi-ethnic churches. These books, rather than presenting a picture of how it should be

done, examine the challenges and set-backs, the underlying unseen obstacles, and the

biblical and sociological reasons for racial reconciliation in a Christian context. The

pessimistic outlook of the early-ten-year-old-writings gives way to hope,

encouragement, and resolve that the goal is worthy of the effort.

Chapter three details the procedure of the research. This project focused on

the last three years-looking at the demographics of the congregation, the community

served, and the neighborhood-and offers an evaluation of how the church uses its

resources.

Overall, the procedures described in the "Self Guided Church Consultant,"

developed by Michael S. Lawson, ordered the collection of quantitative data and outlined

the reporting on how the City of Refuge Evangelical Presbyterian Church of Houston

uses its resources. Based on the premise that use of resources indicates core values, the

instrument provides a fine clear framework for statistical analysis. Additional information

relates to the use of resources to benefit groups according to two more demographic

indicia-race and economic class.

Some needed changes revealed by the research have already begun to occur.

Extensive personal data about the members and regular attendees of CoR was collected

and organized in a computer program called Servant Keeper. Weekly attendance records

are also being entered. This software, along with the efforts of two data entry volunteers,

promises more effective future ministry.

With the addition oftemporary buildings, euphemistically called 'modular

buildings," the floor plan and amounts of available space continued to change during the

5

project. The financial outlook improved as a sister church sold some of its own property

and paid off half of CoR's debt.

This project also attempted to compare the demographic composition of the

church with that of the surrounding community. Even that community changed somewhat

with the building of new townhouses across the street from the church. It continues to

move slowly toward gentrification. The numbers may differ in the next census, but the

distressed neighborhood and children living in poverty nearby are still prominent.

Chapter four presents the results of this research. Even before hearing the

report of this research, the staff and lay leadership began to ascertain and clarify their

purpose and goals for the church. The elders asked ministry leaders to report their

progress and goals along with their financial requests.

City of Refuge facilities are overused, housing three large ministries on one

acre of land. Everybody is crowded. Maintenance is difficult. On the other hand, the

optimistic Young Adults class continues to increase in number and enthusiasm. And a

growing number of children from the apartment projects call members for rides or walk

more than a mile and a half to Sunday school if no one is able to bring them.

Chapter five draws conclusions, makes commendations and

recommendations, and poses more questions. Does the benefit of building use by two

other organizations outweigh the restriction of ideal Sunday use and preferable weekday

and evening programming by the church? How does this three-pronged ministry best

function together? Is the CoR mission statement an accurate articulation of the church's

current vision?

Chapter 2

Previous Research and Literature Review

What can City of Refuge learn from the work and writings of those who have

gone before? The literature relevant to this project falls into categories, determined by the

demographic composition of the congregation and community, the facets of the church's

ministry, and the project's hypotheses. The hypotheses assert that the study will disclose

some misdirection of current financial, human, space, and program resources and that,

upon recognizing those misallocations, the church leaders will desire to adjust allocations

of certain resources.

The literature reviewed begins with the subject of Evaluation, both the

justification and the process. Should a church ministry or program be evaluated?

Once the rightness of assessment is established, the process of evaluation

suggests the need for a category of literature called Christian Leadership, Management,

and Direction. These writings address how to plan strategically for beneficial ministry,

how to lead both paid and volunteer personnel, how to manage facilities and finances,

and how to direct ministry programs for the spiritual growth and physical well-being of

the people and the survival and growth of the local church. Here one finds the

information to establish a standard against which to measure the ministry. Within this

category is the question of community development.

Models of Healthy Churches, includes the books about the philosophies and

strategies of thriving churches that appear to have significant impact on their

constituencies. Because most of the popular documented models minister to primarily

white, homogenous congregations, these are supplemented by the body of literature on

6

7

Multi-Cultural, Multi-Racial, or Multi-Ethnic Churches. Studies of emerging "mosaic"

congregations are few and new, but growing and significant-and extremely relevant.

An Apologetic for Evaluation

The leaders of City of Refuge, like most Christian leaders, desire to steward

their money, effort, and time wisely. Periodic evaluation is not a modem concept. The

prudence of church evaluation dates to the apostolic church. Jesus Christ himself, his

disciples Peter, John, and James, as well as the Apostle Paul all evaluated and made

recommendations about personnel and ministry programs. Chapters Two and Three of

Revelation systematically list the good and bad qualities of seven of the churches of Asia

Minor. Paul's Letters to Timothy and Titus address issues of personnel qualifications and

ministry responsibilities. His letters to the churches he had founded in the various cities

and regions establish doctrinal standards and admonish against false teaching. The law

God gave to Moses prescribed that only the best animals were acceptable sacrifice. (Lev

22:20-22; Num 18:29-30)

In Advanced Strategic Planning, Aubrey Malphurs, church consultant and

Dallas Theological Seminary professor, asserts that" ... even if a church doesn't invite

critique, critique will take place. It takes place every Sunday on an informallevel."l He

goes on to explain the purposes of evaluation-that it prompts ministry alignment,

prioritizes ministry accomplishment, encourages ministry appraisal, coaxes ministry

affirmation, emboldens ministry correction, elicits ministry improvement, and promotes

change.2 If anything is worth doing well, it is service to God.

I Aubrey Malphurs, Advanced Strategic Planning: A New Model for Church and MinistryLeaders, 2nd ed. (Grand Rapids: Baker Books, 2005), 296.

2 Ibid, 297-301.

8

The ABCs ofEvaluation: Timeless Techniques for Program and Project

Managers by University of Rhode Island professor John Boulmetis and writer Phyllis

Dutwin provides definition, rationale, and foundation for the process of evaluation.

Defining evaluation as a systematic process of collecting data, there are two

reasons one might do so-either to determine whether objectives are met or to make a

decision.3 The very process, however, demands that the program to be evaluated have

standards against which it can be measured.

Evaluating efficiency looks at the cost in dollars, people, time, facilities and

materials. Evaluating effectiveness examines substantive changes in knowledge,

attitudes, or skills. Evaluating impact considers long-term and sustained changes.

This report for City of Refuge primarily evaluates efficiency against impact. It

is a goal-free model for the purpose of data collection. The church leaders will use the

data as they see fit.

In his video, "Evaluating Your Church's Ministry," national pollster George

Barna reports survey findings and personal interpretations regarding evaluation of

churches. "The hallmark of every successful organization is evaluation and

accountability. The typical church evaluation criteria-attendance, membership, budget,

staff size, and number of programs-are inadequate measures of whether or not the

church is an agency of life transformation."4

According to Barna, most measures do not reflect transformation, nor do they

reflect mission, and they assess quantity but not quality. Both must be measured. Only

nine percent ofprotestant churches have a system in place to evaluate beyond attendance

and giving. Only six percent of churches hold their individual members accountable.

3 John Boulrnetis and Phyllis Dutwin, The ABCs ofEvaluation: Timeless Techniquesfor Programand Project Managers (San Francisco: Jossey-Bass, 2000), 4.

4 George Barna, "Evaluating Your Church's Ministry," (Ventura: Issachar Resources, 2000), video.

9

Should churches evaluate? According to Scripture, yes, Barna argues. There

are biblical references to judgment, condemnation, and reward. There are standards,

including the Ten Commandments, the Beatitudes, the One-another's, and qualifications

for leaders. There are lessons in the Parables of Christ. Chapters Two and Three of

Revelation assess seven ancient churches.

Barna finds that vibrant, influential churches hold themselves accountable in

the areas ofdiscipleship, leader training, and evangelism.

A culture that facilitates meaningful ministry includes a philosophy of

ministry that says spiritual growth matters and has standards in place to measure it, a

learning environment necessary for members to become mature believers, leaders who

believe in evaluation and accountability, who expect creativity in the people's growth,

and who learn from failures, access to information about how the church and people are

doing, and appropriate rewards and celebration to foster spiritual self esteem. Such a

culture must include a capable champion for evaluation in the church. The trusted leader

who supports the process of accountability will be a verbal advocate who talks about it

consistently, a role model who holds himself accountable and upholds specific standards

on the part of the church, and a facilitator who provides people with tools for evaluation.

These tools include communication of the outcomes, momentum keeping the process

alive, and implementation of changes in response to evaluation results.

The first step in effective evaluation is to define spiritual success. "They don't

know what it looks like. Ifyou can't define it, you can't measure it. If you can't measure

it, you can't improve it."5

In Looking in the Mirror: Self-Appraisal in the Local Church, well-known

author and church consultant Lyle E. Schaller coins the terms Cats, Collies, Gardens,

Houses, Mansions, Ranches and Nations as a system of characterizing different sizes and

5 Ibid.

10

styles of churches. He introduces the subjects of attendance surveys, membership trends,

models of congregational life, and styles of programming6• Since CoR is at the threshold

of two hundred members, this raises questions along with valuable applications and

implications. What kind and size of church does CoR want to be? The pastor wants

bigger. Does the lay leadership agree? Is the infrastructure for growth being laid? Moving

into the appraisal project itself, he emphasizes the importance of evaluation team: will the

leadership, pastor and team all agree on criteria? Or represent different values in the

congregation?

Forty-four provocative questions from Schaller could keep a permanent

congregational committee perpetually engaged. Such is the effect of reading 44 Questions

for Congregational Self-Appraisal. Self-appraisal should be the first step in planning.

Planning is an ongoing activity. Appraisal should begin with the purpose of the

organization. Most leaders of and consultants to vibrant churches (Warren, Barna, and

Malphurs, for example) would agree. Schaller's most pertinent questions for CoR come

in the chapter called "What Is Our Purpose? What Is Our Community Image?,,7 The

leadership must consider the written purpose, the community's perception, and the

satisfaction with that image. Many other concerns emerge regarding the size of the staff,

building, land, and budget. CoR does not fit neatly into a typical church model because of

the multiple ministries residing in one location. The full-time staff of four, for example,

includes a facility manager reflecting the heavy use of the building and a youth minister

revealing the emphasis on reaching the young people of the community beyond the

membership of the church.

6 Lyle E. Schaller, 44 Questionsfor Congregational Self-Appraisal (Nashville: Abingdon Press,1998),89-97.

7 Ibid., 89-97.

11

At budget-planning time, the question of paying or sending someone else to

serve versus training the congregants bears consideration. CoR operations still reflect the

founders' intent of hands-on ministry. Volunteers serve heavily in community youth

activities, schools, training unemployed, and prisons. Yet some feel the need to send

considerable amounts of money to other ministry organizations. CoR's niche needs

clearer definition. If the original stands, then emphasis should shift to training lay people

for service.

Most of CoR's current growth is among young adults who hear of the church

through campus ministries and by invitations from friends during the week. Schaller says,

"Weekday programming is now the #1 entry point for young adults into a congregation."g

Weekday activities might yield even more young adults. "Social networks catch the

lonely before they become the lost,"9 underscores the importance of small groups.

Leith Anderson, pastor of Wooddale Church in Eden Prairie, Minnesota,

wrote the article, "Seven Ways to Rate Your Church," for Leadership magazine to

emphasize how quickly a visitor rates a church. Most people rate church atmosphere

within the first 15 minutes of their first visit.,,10 Anderson lists seven areas of scrutiny for

every church to examine. The first is "sensing the presence of God."11 Something in the

atmosphere should reflect God's presence. The second is "others-centered."12 Happy

members, enjoying each other's company but ignoring a visitor, will cause the visitor to

be uncomfortable and unlikely to return. Greeters should engage visitors in conversation

g Ibid., 100.

9 Ibid., 1OI.

10 Leith Anderson, "Seven Ways to Rate Your Church," Leadership (Winter 1999),37.

II Ibid.

12 Ibid.

12

with a true desire to meet their needs. The third factor, "understandable terminology,"13

addresses the need for speaking in terms that outsiders will understand. The fourth factor

visitors look for is "people who look like me."14 Persons greeting, as well as pictures in

communications, should include ages, races, and genders reflective ofthe congregation's

composition. The fifth issue, "healthy problem handling,"15 suggests the importance of

positive, pleasant attitudes and responses to anything that may go wrong-such as

squealing sound equipment or lost diaper bags. The sixth area of evaluation, Anderson

calls "accessibility."16 "At our church, every attender is invited to complete an

information card at every service. There are blocks to check areas of interest. Each week

many people write questions, comments, and criticisms on the back of their cards. By

Monday morning all of the cards are sorted and assigned for personalized follow-up."17

CoR's operational plan should incorporate this suggestion.

The last area of rating, "sense of expectancy," 18 suggests that the pervasive

feeling from conversations to music carries the idea of healing, hope, and the good news

of Jesus Christ.

Christian Leadership, Planning, and Management

Aubrey Malphurs, professor at Dallas Theological Seminary and leadership

consultant, teaches how to plan and structure in Advanced Strategic Planning: A New

Model for Church and Ministry Leaders.

13 Ibid., 38.

14 Ibid.

15 Ibid.

16 Ibid., 39.

17 Ibid.

18 Ibid.

13

Malphurs recommends first a systematic ministry analysis by asking and

answering many questions. Where is the church in the life cycle of birth, growth, plateau,

decline, and death? What are the strengths, weaknesses, and limitations?

Does it have clearly articulated direction-a communicated mission and

vision? Does it have an articulated, communicated, working strategy? What are its

biblical imperatives, core values, mission, environmental scan, vision, objectives and

goals, and plan for evaluation?

What are the demographics of the church congregation, ministry supporters,

and target group by age, gender, education, marital status, living accommodations, and

income? Emotionally, is the leadership and congregation excited, upbeat, average,

downbeat, or discouraged? What are the traditions, both good and bad? Who are the

heroes: evangelists, missionaries, pastors? What are the expectations for parking,

programs, and facilities? What are the rituals, such as retreats, VBS, testimonies? Are

there important symbols such as baptisms and Holy Communion? What does the ministry

reward? Is it open to change?

What are the obstacles? Regarding the people, are there untouchable items,

problems, mistakes, hurts, morale, or traditions that block ministry? Organizationally, are

there structures or systems that hinder progress?

Where is the congregation spiritually in the continuum of maturity, carnality,

or legalism? Is the energy level of the staff, leadership, and congregation "drained" or

"charged"?

What is the financial condition? Can the church meet its budget? Is it current

on bills? What is the debt? Is the giving distributed across a broad number of donors?

What are the demographics of donors? Is staff adequately compensated? What is the age

and maintenance status of the facilities?

Having analyzed the status of the church, the leadership must then develop a

strategic plan. This begins with biblical imperative, such as, but not limited to, those

14

found in Matthew 22:37-39 and Matthew 28:18-20. From the biblical imperatives, they

then develop a list of core values-"the constant, passionate, biblical core beliefs that

drive the ministry."19 These values are critical because they determine ministry

distinctives, articulate what is important, influence overall behavior, inspire people to

action, enhance credible leadership, contribute to ministry success, and influence ministry

mission and vision. Shared values are the key that unlocks the door of common cause.

Ministries that are struggling most often have people who do not share the same values.

While there may be many shared values, a single controlling value will unify the ministry

and communicate its central thrust.

Mission is "a broad, brief, biblical statement of what the organization is

supposed to be doing."20 It dictates the ministry's direction, formulates the ministry's

function, focuses the ministry's future, provides a guideline for making decisions,

inspires ministry unity, shapes the strategy, enhances ministry effectiveness, ensures an

enduring organization, and facilitates evaluation.21

"Vision is a clear, challenging, picture of the future of the ministry as you

believe that it can and must be."22 Developing the vision entails envisioning prayer,

expanding the mission, thinking big, written brainstorming, organizing the dream, and

demonstrating patience. It is of paramount importance because it provides energy, creates

cause, fosters risk taking, legitimizes leadership, energizes leadership, sustains ministry,

and motivates giving. 23

19 Ma1phurs, Advanced Strategic Planning, 100.

20 Ibid., 126.

21 Ibid., 120-123.

22 Ibid., 151.

23 Ibid., 146-149.

15

Strategy is "the process that determines how your ministry will accomplish its

mission."24 Strategy is important because it accomplishes mission and vision, facilitates

understanding, provides a sense of momentum, properly invests God's resources, and

displays what God is blessing. It involves whom the ministry is trying to reach and what

kind of ministry will reach them. It is the goals, action steps, and a visual symbol. It

includes personnel positions, structure, training and care. It also encompasses facilities,

and finances.

Finally, because Scripture calls for the best, strategy includes systematic

evaluation. Evaluation accomplishes ministry alignment with mission, prioritizes

ministry accomplishment, encourages ministry assessment, coaxes ministry affirmation,

emboldens ministry correction, and elicits ministry improvement.

In Making Your Children's Ministry the Best Hour ofEvery Kid's Week, Sue

Miller, with the help of David Staal, quickly reveals the "secrets" that have made Willow

Creek's Promiseland a Mecca for children and their parents. Like Malphurs, she quickly

picks up the mandate for ministry's dependence on solidly articulated core values. Most

readers, including this one, would likely find themselves thinking that those principles are

not just for children's ministry. Those should apply to any ministry. Clearly articulated

values power the entire program. When it comes to facilities, she says, "When kids walk

into the best hour, they see decor that is colorful, interesting, and bright."25 Fun? "'We

kept coming to church because Brianna enjoyed Promiseland so much. Our kids wanted

to come to church more than we did.' Eventually the whole family accepted Christ."26

What could be more compelling than a vision based squarely on God's Word?

24 Ibid., 167.

25 Sue Miller and David Staal, Making Your Children's Ministry the Best Hour ofEvery Kid'sWeek (Grand Rapids: Zondervan, 2004), 39.

26 Ibid., 41.

16

When a children's ministry believes that what it does really matters, therewill be openness to try new approaches. All will realize that it's okay forministry to look different to reach different people. Jesus proved this whenhe used a variety of methods-mountainside sermons, individualconversations, even a handful of spit and mud. He still uses all sorts ofpeople to reach and teach others, as long as they believe what they domatters.27

They see kingdom potential in every child. They believe that what they do really matters.

They strive to become more effective every year.

This book spells out in simple clear form, the principles of the Willow Creek

Children's Ministry's strategic plan. Their model could apply to any program in any

ministry.

City of Refuge needs intentional planning with decisions based on solid,

mutually-accepted core values.

In The Purpose Driven Church: Growth without Compromising Your Message

& Mission, Pastor Rick Warren chronicles the principles and development of Saddleback

Valley Community Church in Orange County, California, which, from its founding in

1980 until the writing of this book in 1995, was the fastest growing Baptist church in the

history ofAmerica. Warren is so committed to God's leading that he bases even his

California surfing metaphor on Isaiah 51:15, "I am the Lord your God, who chums up the

sea so that its waves roar." The Saddleback principle says that the church grabs onto

God's purpose and everything else flows from that purpose.

Warren asserts that a clearly defined purpose builds morale, reduces

frustration, allows concentration, attracts cooperation, and assists evaluation.28 Each

church must define its purpose and state it clearly by finding biblical answers to four

27 Ibid., 42.

28 Richard Warren, The Purpose Driven Church: Growth Without Compromising Your Messageand Mission (Grand Rapids: Zondervan, 1995),86-93.

17

questions. Why does the church exist? What are we to be as a church? What are we to do

as a church? How are we to do it?29 Summarize the answers to these questions in a

sentence. That sentence becomes the purpose statement. Show members what that means

to them in their context and location. An effective purpose statement is biblical, specific,

transferable, and measurable. 30

Based on two biblical imperatives, Saddleback derives five core values and

purposes. From the Great Commandment, Matthew 22:37-39, come the first two: Love

the Lord with all your heart; Love your neighbor as yourself. From the Great

Commission come the remaining three: Make disciples; Baptize them; Teach them to

obey. From these clearly articulated values grows a memorable motivational mission.

The use of alliterative key words enables everyone to recite and relate to the purpose

(mission) statement, "To bring people to Jesus and membership in his family, develop

them to Christ-like maturity, and equip them for their ministry in the church and life

mission in the world, in order to magnify God's name."31 Stated in terms of results rather

than activity, it encourages participation from each member. Stated sequentially,

following it becomes a process. Stated alliteratively, it is memorable.

The greatest strength of the Saddleback model lies in communication of the

vision. The values, mission, and vision remain constantly before the congregation and

staff. Catchy phrases make recall easy: "Tum seekers into saints. Tum consumers into

contributors. Tum members into ministers. Tum an audience into an army." and "The

church exists to edify, encourage, exalt, equip, and evangelize."32 Alliterative key words

29 Ibid., 98.

30 Ibid., I00-10 1.

31 Ibid., 107.

32 Ibid., 106.

18

summarize the purpose: "magnify, mission, membership, maturity, ministry."33 The

purpose statement is etched in the glass at the entry to the building! The objectives, goals,

and programs-all of which flow from the vision-foster fellowship, discipleship,

worship, ministry, and evangelism. CoR's pastor Rufus Smith is a gifted poet who could

emulate this memory method with a clear purpose.

Saddleback's teaching stresses the biblical basis for every-member ministry.

Lay members do most of the ministry. Decisions as well as their implementation are

entrusted to the people. A unified, passionate staff, with a pastor committed to a long

tenure, leads dynamically. Flexible and open to change, they depend on God. They

believe that wherever God guides them, He will provide. They are willing to experiment

since they view failure as learning rather than as something to fear. This risk-taking

approach requires heavy dependence on the provision of God and the guidance of the

Holy Spirit.

CoR, with its limited resources, cannot replicate the upper middle class,

highly educated culture of Saddleback' s geographic location. Nor is that CoR's mission.

The lesson is Saddleback's process.

Of Warren's five kinds of churches-soul winning, experiencing God, family

reunion, classroom and social conscience,34 CoR would fall into the last, with key terms

such as "needs, serve, share, minister, take a stand, and do something."35 The name City

of Refuge befits this calling. Warren urges a balance among the attributes of all.

Saddleback's educational program helps people develop a lifestyle of

evangelism, worship, fellowship, discipleship, and ministry. The curriculum for adult

training follows a logical, comprehensive progression. Training classes build around five

33 Ibid., 107.

34 Ibid., 122-124.

35 Ibid., 124.

19

levels of spiritual maturity: knowledge, perspective, conviction, skills, and character. For

those at the knowledge level, there are new believer Bible studies, surveys of the Old and

New Testaments, and a nine-month inductive Bible study. The second level teaches

twelve essential Christian doctrines: God, Jesus, Holy Spirit, revelation, creation,

salvation, sanctification, good and evil, the afterlife, the church, prayer, and the second

coming. Other classes focus on salvation, baptism, and communion. The third level of

learning-eonviction-pervades every program, class, and message, but it affects the

people best through relationships developed in small groups. Saddleback builds groups

around different purposes, interests, age groups, and geographical locations. Seekers

groups become a supportive place for nonbelievers to investigate Christianity. Support

groups provide care for people with specific needs. Service groups concentrate on

specific ministries. Growth groups focus on nurturing, discipleship-training, and in-depth

Bible study. Life Skills Seminars form the fourth level of learning. Seminars develop

specific skills needed to be a mature Christian. The fifth level of learning-character-is

the ultimate goal of Christian education; when people are prepared with knowledge,

perspective, convictions, and skills, the result is character.

Warren stresses, "If you don't have a system and a structure to assimilate and

keep the people you reach, they won't stay with your church."36 Saddleback's "Life

Development Institute" provides a viable model for educating and assimilating members.

A baseball diamond provides a visual illustration for four steps in the process. To get to

first base, people learn about knowing Christ and they commit to church membership.

Getting to first base requires understanding of salvation, baptism, and communion; the

purpose, vision, faith, and values of the church; and the strategy and structure of the

church. A new member signs a membership covenant, in which he acknowledges that he

has received Christ and been baptized, and he agrees to serve and share in the purposes of

36 Ibid., 310.

20

the church. He gets to second base by learning about and committing to spiritual growth.

Third base requires ministry skills. Saddleback emphasizes four pillars of lay ministry,

based on Romans 12:1-8: Every believer is a minister, every ministry is important, every

ministry is dependent on each other, and ministry is the expression of one's SHAPE

(spiritual gifts, heart, abilities, personality, and experiences). Classes, sermons, seminars,

and Bible studies all teach these truths. On home base, members take part in missions and

commit to sharing their faith.

Warren recognizes the importance of constantly studying his community

paying close attention to the geography, customs, culture, and religious background. This

attention to culture is particularly important because contemporary society can be

extremely mobile, multicultural, and multiracial. This is even more important in a diverse

community. CoR must define its target geographically, demographically, culturally, and

spiritually. Unlike "Saddleback Sam,'m "CoR Chuck" has a brother named Carlos, a

sister called Daishea, and a pastor named Rufus.

Leadership and Administration

In 1975, Lyle E. Schaller was joined by Charles A. Tidwell to write Creative

Church Administration. Charles A. Tidwell served the Baptist Sunday School Board and

taught for thirty years at Southwestern Seminary. He has written extensively in the field

of church administration and leadership.

In the opening chapter of Creative Church Administration, Schaller and

Tidwell present the important question of values that runs throughout most management

literature. CoR's leaders have personal values but lack a concrete statement of the

corporate values of the church. Consequently, there is often disagreement or time-

37 Ibid., 170.

21

consuming laborious discussion to make decisions that could be easily determined by a

clear statement of values and purpose.

The book goes on to present a case for observing, listening, and evaluating: In

order to plan from strength, a church must know the needs of the people it hopes to serve

and the gifts, resources, talents, and assets that it has.

"Motivation is the act of unleashing that within the individual which incites

him to act or to react."38 Motivating volunteers to service can be "organized into five

components: (1) determine the present and future need for leaders/workers; (2) identify

members who are potential leaders/workers; (3) enlist potential leaders/workers for pre-

service training, and provide this basic training; (4) enlist members for specific

leader/worker positions and train them for these positions; and (5) provide continuing in-

service training and development opportunities."39

Encourage creative thinking by listening to wishes. Encourage people to write

out their wishes. Give guidelines, such as be specific, set a time frame, and state whether

you would work on a task force to make this wish come true. Have only those who are

willing to work sign. The others may be anonymous. This procedure not only generates

good ideas but it also identifies new helpers, allows ventilation of pent-up feelings, and

provides an avenue of communication for the shy, silent, or bashful.

A church ministries plan is important for basic operations and ongoing

ministries. It allows preparation for new ministries, extraordinary increases in existing

ministries, and improved quality of ongoing ministries.

Intentionality in membership recruitment can bring back some of those many

Americans who have made a commitment to Christ but dropped out of church

38 Lyle E. Schaller and Charles A. Tidwell, Creative Church Administration (Nashville: Abingdon,1975),67.

39 Ibid., 86.

22

membership. Once a target group is identified, the church must design a ministry package

attractive to that group.

For CoR, the new town homes and apartments nearby are one target group.

What programs or activities will appeal to them? What standard of technology? What

type of facilities?

Finally, Schaller and Tidwell suggest five evaluation questions. (1) What is

the health of the church's group life? How many members are in some group which has

meaning for them? (2) What is the median date? Seven years is an average turnover rate.

How long have members been there? Ifit's a long time, why are there few new people? If

it's short, why are so many people joining? (3) Who evaluates worship? What standards

are used? Do the leaders hear? A simple pew card with questions may bring interesting

response-Since CoR has no pews, the cards could be distributed weekly. Worship leader

Russell Thompson has initiated an email survey with the plan of requesting evaluation

from eight different members each week. (4) What are the rules here? Are there unwritten

procedures or expectations? (5) What happened to you? Since becoming a member, what

is your most significant experience? Were they all long ago? Has nothing significant

happened recently?40

In Team Leadership in Christian Ministry, Kenneth O. Gangel, Senior

Professor Emeritus of Christian Education at Dallas Theological Seminary and scholar

in-residence at Toccoa Falls College in Georgia, focuses on the team aspect of leadership

using the Apostle Paul's 1 Corinthians metaphor of the physical body. Gangel asserts that

evangelical churches face the threat of immature behavior by Christians within their

ranks. He proceeds to address practical ways to build understanding and unity by

emphasizing the qualities of servanthood. Biblical leadership comes by divine

40 Ibid., 192-203.

23

appointment. Leadership is not singular, but multiple. Leadership requires definitive

accountability.41

After providing the context of an extensive biblical survey of leadership,

Gangel considers the various functions of a leader. His or her roles include administrator,

organizer, decision maker, group facilitator, board or committee chair, conflict manager,

change agent, motivator, reproducer, and mentor.

Gangel defines the responsibilities of leadership as setting and achieving

goals, planning for the future, developing ministry teams, recruiting and retaining leaders,

training and placing volunteers, supervising staff, evaluating ministry effectiveness,

delegating tasks and authority, communicating in the organization, and relating to other

leaders. He includes a chapter on each of these tasks.

For application to CoR, this review will focus on his observations on the

leader as administrator and as organizer. "It is nearly impossible to be an effective leader

in a ministry organization without carrying out high-quality administrative work." As an

administrator, the leader needs sensitivity to one's surroundings, curiosity, perspective,

mental flexibility, an organized mind, tolerance for ambiguity, independent judgment,

pride of workmanship, ability to synthesize, and ability to reason.42

"The organizing phase of a leader's work usually precedes other

administrative duties such as staffing, supervising, and delegating. Proper organization

facilitates all aspects of the ministry."43 Organization should grow out of need, never

being an end in itself. It should develop from the people affected. It should be flexible to

foster creativity. It includes job analysis and description. It should use records and

reports. And it must include clear channels of communication, both oral and written.

41 Kenneth O. Gange1, Team Leadership in Christian Ministry (Chicago: Moody Press, 1997),47.

42 Ibid., 98-100.

43 Ibid., 110.

24

Formal organizational charts are helpful, but the wise administrator discerns

and uses the informal organization structure that exists in every organization. Gangel

recommends that the leader discern this structure by asking the following questions:

1. How are decisions made and communicated?2. How are new people hired?3. How are funds distributed for various projects?4. How is information spread throughout the organization?44

These questions will help the elders at CoR understand better why they

experience frustration when formal procedures and structure are not followed.

Feeding and Leading is a comprehensive handbook on church leadership and

administration also written by Kenneth O. Gange!.

Working his way from the heart issues of cultivating a biblical style as a

spiritual leader, through the long and short-range planning and achieving of goals and

tasks, to the ultimate goal of reproducing leaders, Gangel ably blends management

expertise with biblical foundations.

His unique contribution to this review is in the area of communication. In

CoR's intentionally diverse mixture of backgrounds, sensitivity in understanding stands

paramount. Gangel provides the following concise review of communication

components: "The sender (communicator) indicates his ideas by means of words,

gestures, posture, attitude, appearance, and other symbolic gestures."45 The intent of the

sender then will be understood in the life and experience of the receiver (listener.)

Through feedback, the sender evaluates how the message was perceived.

Guidelines for a supervisor with a subordinate, whether paid or volunteer,

include being open-minded, familiar with the other's background, focused on the

44 Ibid., 122.

45 Kenneth O. Gangel, Feeding and Leading (Grand Rapids: Baker, 1989),214.

25

individual, seeing the other in varying situations, and understanding the psychological

factors that motivate behavior. Communication is enhanced by building the other's self

esteem; demonstrating accessibility, warmth, and understanding; placing people above

programs; and avoiding polarized positions. With volunteers, practice vulnerability,

perceive environments, plan instructions, praise participation, and pursue feedback. 46

With a boss, recognize his weakness, learn whether he is a reader or listener,

understand his leadership style, never underrate him, make sure he understands your job,

goals, and needs, and do not begin a conference on a negative note.47

Facilities

Stewardship of facilities appropriately assumes a major role in ministry.

Consequently, this section on the use of space provides needed wisdom.

In The Church's Educational Space, J. Cy Rowell, then professor of religious

education at Brite Divinity School, Texas Christian University, emphasizes the

importance of environment and aesthetics not only on learning but also on the emotional,

theological, programmatic focus of the church. This book, now eighteen years old and

focused on white, suburban, mainline churches, presents principles still relevant.

Space, asserts Rowell, is part of the Judeo-Christian story. Throughout the

Bible, setting significantly affects the message. In like manner, space influences ones

experience with the church. Tracing the evolution of church building styles over time,

Rowell points to the relationship between space and programs. Recreation space and

fellowship space play parallel roles with worship space and education space.

A church's building reveals its theology and philosophy of ministry. Whether

or not a church has a kitchen both reflects and restricts the character of a congregation.

46 Ibid., 220-222.

47 Ibid., 224-225.

26

Whether or not it has a community soup kitchen says even more. "Buildings say in

concrete and steel, plaster and paint, space and equipment what is most important to those

who use the building, who call it their home, their church."48

Surroundings become part of a contemporary message, influencing the listener

along with the words. CoR could become more aesthetically and culturally pleasing with

the addition of ethnic artwork and decor. For the immediate future, however, the space

receives such a constant and varied stream of constituents and the facility takes such hard

use, that aesthetics take a distant back seat to function.

City of Refuge built classrooms to house a Christian school and a gymnasium

to accommodate its community center. The church uses the facility on Sundays, but the

building clearly reflects the priority of community service. Its use by other tenants also

provides needed revenue. Sadly, all three occupants bemoan the inadequate size of the

kitchen and struggle with limited storage.

When Not to Build: An Architect's Unconventional Wisdom/or the Growing

Church could easily be included in a course in creativity. Author Ray Bowman, a former

church architect turned church facility consultant, along with writer Eddy Hall,

encourages ministries to view their space needs as a challenge to be addressed without

the obvious new construction. He discourages building when the reasons are wrong. If

the leaders expect the new building to attract new people, inspire people, motivate them

to reach out to others or give more generously, unify them, or involve more people, they

should THINK. If the new building is expected to make a statement to the community or

create more pride in the church, WAIT. If the building is required so that all worshipers

can meet together or all classes at the same time, RECONSIDER. If there is existing debt

and building would require more debt, or payment is expected from future growth, or

48 J. Cy Rowell, The Church's Educational Space: Creating Environmentsfor Teaching andLearning CSt. Louis: CBP, 1989), 13.

27

funds would be taken away from present ministry programs, STOP: A new building

cannot solve non-building needs, such as motivation, unification, or involvement. A

church should not build when there are better ways to meet space needs; these may

include remodeling, refurnishing, or making modest additions. A church should not build

at the risk of increasing financial bondage. Three principles summarize the book's

message: "1. The Principle ofFocus. A church should build only when it can do so

without shifting its focus from ministering to people to building a building. 2. The

Principle ofUse. A church needs more space only when it is fully using the space it

already has. 3. The Principle ofProvision. A church should build only when it can do so

within the income God has provided and without using funds needed for the church's

present and future ministries to people."49

The City of Refuge seems to need more space. Governed by the principle of

provision, the leaders will not and should not consider building additional space. Nor will

anyone abandon the principle offocus by cutting back on ministry.

However, the principle ofuse could guide CoR into more effective ministry

through better stewardship of facilities. Many of Bowman's recommendations are already

in force. Most available square footage serves at least one of the three occupants about

six days a week. Most of the space serves multiple purposes. There are meetings in the

Cry Room, classes in the school's computer lab, and a workstation in the foyer. The

"gymnatorium" serves as weekday lunchroom, after school gymnasium, and Sunday

worship center. Sunday school classes are already combined into groups that fill the

rooms, rather than scattered into small groups in large rooms. Discussions among the

leadership already include a second worship service in the near future. Leased modular

buildings fill the yard. The church rents a storage unit. Yet still there is no comfortable

seating for counseling sessions or meetings. Some ofthe Sunday classes meet in

49 Ibid., 27.

28

unattractive areas more like closets than classrooms. The church programs feel as if they

are convening in borrowed space.

How would Bowman and HaJJ see the City of Refuge facility? Would they

notice the potential meeting areas cluttered with storage? Could those items be stored

more carefully, or off site? Could rolling storage centers be replaced with cabinets hung

on walls? Should a folding wall replace a fixed one to increase a before-and-after-service

fellowship area?

Would they pronounce CoR over-programmed, according to indicators such

as competition for leaders and participants, members and staff so busy with in-church

responsibilities that they have little time for outside ministries, and the faithful few

workers burned out or continuing based on commitment rather than on passion?

Time Management

"Time is life. It is irreversible and irreplaceable. To waste your time is to

waste your life, but to master your time is to master your life and make the most ofit."50

For Christians who believe in stewardship of God's good gifts, managing time well

becomes the heart of ministry. The minutes and hours gained through good time

management techniques set forth in the following books can be used to the glory of God.

Those ways might include personal devotions, family relations, more ministry, or

personal rest that promotes healthy body and mind and long life.

The Time Trap by Alec Mackenzie was originally released in 1972 and

revised in 1990. In the ensuing thirty-five years, Mackenzie continues to teach seminars,

conduct research, consult, and write. His updated edition identifies many of the same

time traps, still rooted in human nature.

50 Alan Lakien, How to Get Control a/Your Time and Your Life (New York: Signet, 1973), 11.

29

Mackenzie systematically categorizes the areas in which people typically

waste or lose chunks of time and then offers advice on how to avoid the loss.

Time wasters that might seem externally caused, can be traced to ego and the

related deeply ingrained habits. The following five are the most common to chief

executives: "(1) attempting too much at once, (2) unrealistic time estimates, (3)

procrastinating, (4) not listening, and (5) not saying no."51

Time management can improve quality of life by relieving stress, balancing

life, increasing productivity, and achieving personal and professional goals: "From this

broadened perspective, we can see that the real value of time management is that it

enhances our lives-in all dimensions. What we gain from time management, in essence,

is not more time, but a better life."52

Mackenzie holds that the key to managing is planning: "(1) Set long-range

goals and the objectives linked to them. (2) Establish priorities... based on long-range

importance and short-range urgency. (3) Learn your personal energy cycle and sketch out

an 'ideal day' based on your best working times. (4) From these three building blocks

goals, priorities, ideal day-create a plan for the day and write it down."53

A goal must be demanding, achievable, specific and measurable, have a

deadline, be agreed to by those who must achieve it, written down, and flexible. After

setting goals, assess the current situation by keeping a time log and analyzing where the

time went, as well as how that might be improved. Then address the big time-consumers.

The twenty biggest time-wasters, according to Mackenzie's research, are

management by crisis, telephone interruptions, inadequate planning, attempting too

much, drop-in visitors, ineffective delegation, personal disorganization, lack of self-

51 Alec Mackenzie, The Time Trap (New York: AMACOM, 1997), 8.

52 Ibid., 14.

53 Ibid., 28.

30

discipline, inability to say no, procrastination, meetings, paper work, leaving tasks

unfinished, inadequate self-control, socializing, confused responsibility or authority, poor

communication, inadequate controls and progress reports, incomplete information, and

travel.

To prevent management by crisis, plan for contingencies, learn from the past,

give yourself a cushion of time, do not overreact, and encourage reporting of bad news by

not shooting the messenger. To avoid telephone interruptions, do not assume that the

caller's need is urgent. If possible, have an assistant handle, refer, postpone, or expedite

calls. Batch calls, return them all at once, and work on something else at the same time.

Set a serious tone to keep calls short.

Plan goals for the day-two to five important tasks, necessary appointments,

and a to-do list. Set goals for the day. Get number one done first! Schedule appointments.

Include a quiet hour-no interruptions at all. Keep a to-do list. Stick to the plan.

Avoid attempting too much by learning to delegate, to say no, and to estimate

time better. Minimize drop-in visitors by scheduling a future time to meet, referring them

to someone else, answering the question, cutting yourself short, and being candid.

Delegate effectively by giving clear instructions with commensurate authority, follow-up,

and support. Keep only one work item on the desk at a time.

Discipline includes keeping goals visible, using available tools, setting

deadlines, planning and establishing priorities, making good time estimates, and

rewarding oneself. Pick a hero or model. When appropriate, say NO.

Do not procrastinate. Starting is the most important step.

Avoid unnecessary meetings. Prepare an agenda. Invite the right people. Start

on time. Dismiss participants when they are no longer needed. Stick to the agenda.

Decide next steps. End on time. Prepare and circulate minutes.

Communicate well by clarifying purpose, selecting the appropriate channel,

composing the message for clarity, transmitting it clearly, and requesting feedback to

31

check understanding. Be a good listener by ignoring prejudices, avoiding over

stimulation, listening for important points, taking notes, avoiding distractions, asking

questions, interpreting body language, reading between the lines, and not interrupting.

In 1973, when Alan Lakien wrote How to Get Control ofYour Time and Your

Life, he counseled executives of huge corporations and held university seminars for

groups as large as five thousand.

Like Mackenzie, Lakien stresses the principle that control starts with

planning: setting goals, making a to-do list, and prioritizing tasks as A, B, or C. The list

should not include routine items. Do the most important-the A tasks-first, and leave

the C tasks in a separate place where they mayor may never get done. They should not

distract from the A's.

Of his many good tips, Lakien is best known for his ideas on setting and

prioritizing goals. "Lakien's Question," to be continually asked, "is: what is the best use

ofmy time right now? "54

Sometimes perfectionism helps, but not when it yields diminishing returns.

Eighty percent ofthe value often comes from twenty percent of the work. Consider

compromising. Sometimes an urgent task should be done quickly, not perfectly.

Allow blocks of uninterrupted thinking time. Set up availability hours. Avoid

procrastination by the Swiss cheese method of breaking a daunting project into smaller

pieces and by finding tasks for instant involvement.

He stresses the importance of writing down goals. In addition, he feels one

can tap into the intuitive by writing within a limited time, perhaps only two minutes on

each section. Two career counselors who use his methods in their current work developed

the following exercise from Lakien's goal-setting principles.

54 Lakien, How to Get Control ofYour Time and Your Life, 96.

32

1. Write goals down on paper as specifically as possible. A goalcommitted to paper becomes a concrete expression of yourintentions.

2. State goals in the positive, something you want, not something youwant to leave behind.

3. Make your goals realistic, challenging but not discouraging. Goalsetting is not supposed to put you on a guilt trip or make youdepressed.

4. Goals should be measurable so that progress can be noted. Makerealistic deadlines so you can anticipate closure.

5. Keep a long-term focus so that you may learn from the setbacksrather than being discouraged.

6. Review your goals regularly; goals are a work in progress and willnaturally need modifications.

7. Prioritize your goals, over and over.8. Celebrate your Successes55

The last section, perhaps the most needed in this era over over-

commitment, promotes the value of slowing down, getting away, doing one's best

and considering that success.

The Time Crunch offers advice learned the hard way by the three pastor

authors Greg Asimakoupoulos, John Maxwell, and Steve McKinley. Espousing many of

the same principles Mackenzie and Lakien identifies, these pastors apply them to life in a

church.

Asimakoupoulos deduces that the two reasons for his busyness are that he is

not a structured person and that he struggles with self-worth.56 Many might acknowledge

lack of structure in favor of creativity. But how many will admit that constant busyness

may be an attempt to earn approval or affirmation of worth? Yet, in fact, too many

people, not just pastors, work themselves ragged to gain recognition from others. Where

55 Deborah L. Knox and Sandra S. Butzel, "Taking Time Out to Calm a Frazzled Client," LifeWork Transitions. com: Putting Your Spirit Online (1999), online:http://www.lifeworktransitions.com/monster/frazzled.html(accessed 6 June 2007).

56 Greg Asimaoupoulos, John Maxwell, and Steve McKinley, The Time Crunch: What to Do WhenYou Can't Do It All (Sisters: Multnomah, 1993), 17.

33

is the discipline to do what must be done instead of the work that "should" be done to

gain approval? Why is the work never done? Why is there never permission to relax?

Interestingly, on a tape of a pastors' conference, Rick Warren of Saddleback

Valley Community Church concurs, urging pastors to "detach daily, withdraw weekly,

and abandon annually."57 As Asimakoupoulos notes, one who is constantly trying to earn

respect by pleasing others will never be able to detach.

Asimakoupoulos says he is resisting the lie that more work will make him a

better person. His dependence on others' expectations is slowly being replaced by a

dependence on what God wants.

According to Charles Hummel, this dependence on the Father's agenda is whatallowed Jesus always to have time for people and never appear stressed. "Jesus'prayerful waiting for God's instruction freed him from the tyranny of the urgent.It gave him a sense of direction, set a steady pace, and enabled him to do everytask God assigned. And on the last night he could say, 'I have finished the workwhich thou gavest me to do.",58

McKinley recommends that pastors have the following five realistic

assumptions: "Pastors are not the only people working long hours. Work will expand to

fill the time you give it. There is a difference between busyness and accomplishment.

You accomplish more than you think. You have as much time as anyone.,,59 To see where

your time goes, write down your priorities, notice your rhythms (morning or evening

person?), keep a record of how you actually spend your time, and then compare your

actual with your priorities. He finds his own weaknesses in the areas of not prioritizing,

57 Richard Warren, The Secrets ofan Effective Ministry (Mission Viejo: Saddleback Tapes, 1980),audiocassette.

58 Asimakoupoulos, Maxwell, and McKinley, The Time Crunch, 23.

59 Ibid., 27-29.

34

attending to too many details, staying later and later, and agreeing to too many time

consuming commitments.

Maxwell points out the realities of procrastination. People postpone necessary

tasks for many reasons, including poor self-confidence, lack of problem-solving skills,

distaste for certain tasks, and emotions. They choose to do the things they like and are

good at and neglect high-priority tasks. The real cost of procrastination is in loss of

productive people, opportunities, momentum, and self-respect. Sharp people attracted to a

strong pulpit ministry lose respect for a weak administrator who neglects organizational

tasks. They soon become frustrated and leave. Spending time on low priorities costs time

available for the top twenty percent. "Alfredo Pareto, an Italian economist, first espoused

the 80/20 principle of effectiveness. Eighty percent of your productivity, he said, comes

from doing well the top 20 percent of your priorities, while only 20 percent of your

productivity comes from doing the bottom 80 percent of priorities."60 Therefore, priorities

must be determined. After much discussion with the pastor search committee who

interviewed him, Maxwell concluded that the things only he could do were: "(1) cast the

vision, (2) be the primary preaching pastor, (3) take responsibility for the progress of the

church, (4) live a life of integrity as senior pastor, and (5) teach leadership to the pastoral

staff. "61

He encourages pastors to overcome procrastination with the following

strategy: (1) List priorities. Use three R's. The first R is requirements. Pastors must

decide with their leaders, What must I do that no one else in the church can do? The

second R is return. What activity brings the greatest return to the church? The third R is

personal reward. These three R's bring rejuvenation. (2) Develop accountability. (3) Do

60 Ibid., 40.

61 Ibid., 42.

35

things that develop confidence. Develop a problem-solving mindset. (4) Break large

projects into small steps. (5) Work in imperfect situations.

McKinley identifies the following "Time Bandits:" disorganization,

distractions, perfectionism, poor use of or lack of a secretary, not calling ahead, not

setting limits, and reading useless mail. 62 (Fourteen years later, that would especially

apply to email.) Maxwell describes three kinds of clutter that distract pastors-schedule,

emotional, and administrative. Schedules are ruined by telephone and walk-in

interruptions. Emotions pull toward pleasing everyone by accommodating their whims.

Poor administration results from failing to release control, keep perspective, or decline

requests. Then he suggests solutions. Let an assistant manage the schedule-He uses a

committee to decide which speaking invitations to accept. Block out necessary inviolable

hours. Screen calls. Work in a place without distractions. Delegate well-know yourself,

know your team, define the task, provide resources, encourage feedback, clarify authority

granted, hold accountable, recognize effort, and reward results. Get started. Do two

things at once. Get organized; never have to hunt for something. Work in the car-Audio

books and cell phones update this suggestion. Keep this all in perspective; treat people

with kindness.63

Asimakoupoulos describes working well with people as primarily

communication. For staff, write a clear, detailed job description. Make frequent office

visits. Develop the relationship beyond the office. Rather than criticize, assume the best

and support by removing roadblocks to their projects. The keys for managing volunteers

are appreciation, flexibility, guidelines, empowerment, encouragement, allowance for

failure, time off, and recognition.64

62 Ibid., 63-73.

63 Ibid., 76-84.

64 Ibid., 107-111.

36

The ministry of City of Refuge would benefit from the pastor's letting go of

control. A large ministry with a small staffoften stagnates in the bottleneck of the

pastor's office.

Volunteer Recruitment, Motivation, and Retention

When Dennis E. Williams co-authored Volunteersfor Today's Church: How

to Recruit and Retain Workers, he was professor and chair of the Department of

Educational Ministries and Administration at Denver Seminary. He currently serves as

Professor of Christian Education and Leadership at Southern Baptist Seminary in

Kentucky. Co-author Kenneth O. Gange!, Senior Professor Emeritus of Christian

Education at Dallas Theological Seminary, maintains an active teaching and writing

schedule as scholar-in-residence at Toccoa Falls College in Georgia.

Recognizing that recruiting and retaining volunteers represents a challenge for

most churches, Williams and Gangel bring a sound philosophy of ministry to the

problem. They begin with the instruction to identify from the mission statement several

objectives that lead to fulfillment of its purpose. These objectives must clearly

communicate to the congregation why they perform certain ministries. The professional

staff should not prevent other gifted people from serving by doing all the ministry. The

staff will be overworked and the people will become bitter or indifferent if not using their

gifts. Recognizing that danger, the church leadership must provide training for

volunteers.

When there are not enough workers, it is time to evaluate the ministry. "When

[churches] overextend their ministries, they place undue pressure on the entire

congregation. A fine balance exists between giving people a challenge and asking them to

37

do too much."65 The too-much-on-too-few syndrome leads to burnout and ineffective

ministry.

Prayer. First. Last. Always. How often leaders forget the source of strength

and all good things.

Planning sets the course of action with objectives, programs, schedules, and

budgets. "Good planning motivates people to serve, because the priorities are set and they

can see the direction the church is moving."66 Organization-structure, delegation, and

staff relationships-helps people serve effectively. Delegation demonstrates trust and

affirms others in the use of their gifts. Frequent communication surfaces problems and

encourages workers. Evaluation is for improvement, not punishment. This requires

setting standards before implementing the work. Look at everyone with optimism for

service, not categorizing without complete evaluation. Because of busy schedules, some

will need smaller assignments.

Effective recruitment hinges on many factors. The preaching ministry must

proclaim the importance of personal involvement in ministry. New members' orientation

must also emphasize it. The prayer ministry must address it. There should be a strategy

for identifying and recruiting new leaders. The priorities ofministry must identify with

biblical objectives. Communication must be effective. Improvement requires evaluation.

Effective recruitment also benefits from an inventory of ministry positions, a

description of each position including the length of service, a survey of the gifts,

experience, and abilities of the members, proper management and use of the survey data,

plus observation and discernment. A ministry fair and public announcements may help.

65 Dennis E. Williams and Kenneth O. Gangel, Volunteers for Today's Church: How to Recruitand Retain Workers (Grand Rapids: Baker, 1993),21.

66 Ibid., 35.

38

Retention ofvolunteers increases with appreciation. Complements,

encouragement, interest, visibility of the supervisor, and regular meetings will express

appreciation. Consider thank you notes and an annual appreciation dinner. Factors that

contribute to attrition of volunteers include personality clashes, inadequate facilities and

equipment, inadequate training, understaffing, and loss of peer fellowship in adult

activities.

The book's last section provides foundational principles of supervision of

volunteers. Ministries must reflect the mission statement, must serve the needs of people,

and must include goals and strategy. Supervisors should organize, plan ahead, share their

vision, and evaluate the work of ministry. A volunteer leading a major ministry should

meet with the paid staff regularly. "The key to finding and keeping effective volunteers is

to nurture them in an environment that helps them grow spiritually and professionally as

they carry out the ministries for which God has gifted them.,,67 Team ministry requires

effective leadership that models ministry, encourages people, nurtures people, strives to

produce new leaders, and builds relationships.

CoR has lost some key workers to the burnout of too-much-by-too-few. Close

observation and evaluation could remove responsibilities and prevent overworking those

who do not set their own limits. The tasks removed, however, must be those for which

the volunteer is least fitted. CoR must articulate clear objectives so that it may evaluate

ministries, both existing and proposed, against them. CoR needs to cast a vision that will

inspire volunteers. CoR must value, nurture, and care for its dedicated volunteers so they

may find rest without leaving the church.

The One Minute Manager was written by leadership management consultant

Kenneth Blanchard and communications consultant Spencer Johnson, who later became

67 Ibid., 153.

39

equally well-known as author of Who Moved My Cheese? Both men maintain active

writing, speaking, and consulting careers.

The logo ofthe book, a digital watch face showing the number :01, reminds

the reader take a minute each day to look into the faces of the people he or she manages.

This quick read should be required for anyone who manages even one person, whether

paid or volunteer.

The parable begins with a young man searching for an effective manager.

"Effective managers manage themselves and the people they work with so that both the

organization and the people profit from their presence."68 He meets weekly with his

people to "listen while my people review and analyze what they accomplished last week,

the problems they had, and what still needs to be accomplished."69 A plaque on his desk

reads, "People who feel good about themselves produce good results."70

One Minute Goal Setting is a cooperative plan between manager and worker

where each goal is agreed on and the performance standard written on one page that can

be read in one minute. Each keeps a copy of the plan to know the goal and the

expectation. Never assume anything when it comes to goal setting. Employees must

know "what they are being held accountable for and what good performance looks

like."71

Solving a problem begins with defining the problem in behavioral terms: "A

problem only exists if there is a difference between what is actually happening and what

you desire to be happening."72 (Blanchard's emphasis)

68 Kenneth Blanchard and Spencer Johnson, The One Minute Manager (New York: Berkley,1981),15.

69 Ibid., 17.

70 Ibid., 19.

71 Ibid., 61.

72 Ibid., 31.

40

One Minute Praising results from keeping close contact on the worker in the

early stages of a project, requesting frequent progress reports, following the slogan,

"Help people reach their full potential. Catch them doing something right.'m Praise

includes a hand on the shoulder, a look in the eye, and a clear statement of what the

employee did right and how good the manager feels about it. "Tell people up front that

you are going to let them know how they are doing."74

One Minute Reprimand works well when the manager tells people beforehand

that she is going to let them know how they are doing and in no uncertain terms.

Reprimand immediately. Be specific. Stop for a moment in silence for the feeling to sink

in. Remind the employee how much he or she is valued and shake hands or touch to

reinforce. When the reprimand is over, it is over. "It is very important when you are

managing people to remember that behavior and worth are not the same things. What is

really worthwhile is the person managing their own behavior."75 "You will be successful

with the One Minute Reprimand when you really care about the welfare of the person

you are reprimanding."76

In his article, "The Y Factor," Bill Hybels, pastor of Willow Creek

Community Church in South Barrington, Illinois, comments on the recruitment of new

volunteers. He first acknowledges the responsibility of the preacher, as point person, to

cast a clear vision of the involvement of every member in ministry. "I need to take God's

Word and blowtorch the volunteer value until everyone understands that it's a really

important, biblical, Kingdom value.',77

73 Ibid., 39.

74 Ibid., 44.

75 Ibid., 93.

76 Ibid., 94.

77 Bill Hybels, "The Y Factor," Leadership (Winter 2003), 76.

41

Further, those who invite volunteers must build on established relationships,

emphasize the positive rewards, invite a one-time visit to the ministry, and request a

limited-time commitment. If the first ministry visited is not an exact match to the

potential volunteer's gifts, then he or she should be referred to another area of service.

Retaining current volunteers requires ongoing community and fellowship with

other volunteers, celebration of value, and commendation for their service.

Mark Senter served as Pastor of Christian Education at Wheaton Church for

seven years before joining the faculty of Trinity Evangelical Divinity School in

Deerfield, Illinois. In Recruiting Volunteers in the Church, he notes the changing

perception of volunteerism, women working outside the home, overworked and over

committed parents, and the isolation of leaving ones adult Sunday school class as

obstacles to recruitment in today's church. Added reasons include selfishness, poor

theology of service, and fear.

With the mentality that recruitment is everybody's job and dependent on the

work of the Holy Spirit, Senter dives into this process and presents a handbook on

recruiting, shepherding, and dismissing volunteers in ministry.

He recommends a recruitment calendar and strategy. Discover members who

have time and talent. Find them through sermons, testimonies, ministry presentations of

opportunities. Do not overlook young adult professionals. Make volunteering easy

through readily available commitment cards and follow-up letters. Canvas new members

as they join. Enlist prayer and publicity support. Use spiritual gifts assessments, both

written and interviews, to properly place willing workers. Then evaluate and adjust

assignments as indicated.

If firing or reassigning a volunteer seems prudent, do it in private. Affirm and

redirect his or her talents if possible.

If staffing a ministry proves difficult, consider dropping the program. Ask

what harm would come without this program. What other ministry could take up the

42

slack. If the program is still viable, then how can the need for workers be dramatized?

Once again, the possibility of CoR's being over-programmed arises.

Church Administration Handbook, edited by Bruce P. Powers, contains

instructions for virtually every conceivable issue in management of a church or other

Christian organization. It should be within reach of every leader's desk. Powers is

Associate Dean and professor at the Campbell University Divinity School in North

Carolina.

The focus section for this report is the article by Powers on Church

Publications: "Look at the church bulletin. What story does it tell about the personality

and character of your congregation?"18 This question leads into general considerations:

(l) Be clear about your message-what are you trying to communicate? Be concise,

energetic, and respectful. (2) Be clear about your target audience-insiders or outsiders?

(3) Follow a planned design. What stands out? (4) Make basic information prominent. (5)

Use quality paper. (6) Develop editorial skills.

Administrative guidelines include having one staff person in charge;

developing a policy statement about purpose, content, distribution, and costs; developing

a production schedule; using a planning form; following the same planning scheme for

special publications; developing a layout form for regular publications; keeping a file

copy of every publication; and reviewing annually for effectiveness.

Twelve ideas for enhancing publications, along with samples of recommended

elements, round out the section. Powers suggests the following enhancements: (1) Base

content on the target audience; (2) Use space wisely, not on information for only a few;

(3) Establish a news-gathering system, including writers; (4) Keep freshness by studying

layout designs, newsletters from other churches, and other appealing publications, and by

78 Bruce P. Powers, "Church Publications," in Church Administration Handbook, ed. Bruce P.Powers (Nashville: Broadman, 1997), 187.

43

attending a publications workshop; (5) Learn proof-reading marks; (6) Learn publication

vocabulary; (7) Establish a relationship with a printshop for outside publications; (8)

Develop a form sheet and learn how to write press releases; (9) Meet with local media

representatives about public news releases; (10) Be dependable; (11) Refer to a style

manual; (12) Proofread! Careless mistakes make ajoke of the church's image. 79

Many of these admonitions ring painfully true. Adherence to this basic primer

would improve the publications and image of City of Refuge.

Directing Christian Education: The Changing Role ofthe Christian Education

Specialist is written by Michael S. Lawson and Robert J. Choun, both Christian

Education professors at Dallas Theological Seminary.

The C.E. specialist's main responsibility, they say, is to "assist church leaders

in preparing people for the work of ministry-making disciples of all nations."so Thus,

the C.E. specialist's fingers are in every pie in the churchY The values and goals of the

congregation should guide choices about what to do first, or next. CoR needs clearly

stated objectives to govern priorities in programming.

Regarding conflict management, Lawson and Choun say, "Invariably people

who disagree assume the other has bad motives. Bad motives do occur, but they are

certainly not the norm. Instead, different perspectives, objectives, or priorities usually

create trouble. "S2

The conflict that results from different viewpoints abounds in congregations,

such as CoR, that celebrate diversity of backgrounds. Skillful negotiation must take a

79 Ibid., 189-191.

so Michael S. Lawson and Robert J. Choun, Directing Christian Education: The Changing Role ofthe Christian Education Specialist (Chicago: Moody Press, 1992), 42.

SI Ibid.

S2 Ibid., 52.

44

giant step forward into an area akin to psychotherapy, with the negotiator constantly

asking, "Tell me more. Help me understand."

In his response to Lawson and Choun, John Vincent, pastor of Calvary Baptist

in Eau Claire, Wisconsin, lists several relevant foci for the leader of a small church. He

feels the number one task is leadership development. Modeling as well as teaching, the

pastor involved in Christian education trains volunteers. Where he sees a weakness, he

comes alongside. He also initiates planning for missions and recreation activities to

promote relationships. In light of its mission, CoR needs more activities designed to

deepen understanding and friendships. Vincent mentions monthly swim nights and gym

nights, evenings of table games, and annual family retreats.

Staff members, as the church hires additional ministers, should complement

rather than duplicate abilities. Detailed job descriptions that delineate roles and establish

clear lines of responsibility and authority will ease staff relationships. Typically, the

primary work ofthe Christian education specialist is coordinator/administrator, "an

equipper, a motivator, a communicator, and a problem solver.,,83

"An atmosphere of acceptance is built on shared vision and each individual's

sense of security."84 At CoR, individual elders supplement the small staff as volunteer

leaders of different areas of ministry. Here again, diversity injects division and lack of

trust. There has not yet been enough emphasis on team building. There is not yet, among

the leaders, that individual sense of security imperative for teamwork. The pastor and

volunteer "staff' need much more off-task time together to develop the personal security

necessary to accomplish their mission. Last year's Church Officers' Retreat became

mainly a workday. However, the hope for such future events lies in the inclusion of

activities like Kenneth Mitchell recommends, "predict how the ministry of the church

83 Ibid., 73.

84 Ibid., 76.

45

could be sabotaged in 48 hours.,,85 As team leader, the senior pastor deserves loyalty,

support, submission, and Christian love. "To all of us, koinonia, a fellowship banded with

love, must be the glue that holds the whole thing together."86

Suggestions for promoting children's educational ministry include a

Children's Sunday, and entire month of emphasis, frequent teacher recognition and

appreciation, inserts and items in the bulletin and newsletter, "volunteer of the month,"

prayer groups support, higher status of minister in charge of Christian education, display

area of student art, photos, and posters of classroom activities, slide-tape presentation,

good promotional brochures, flyers, and posters.87 CoR could use many of these ideas.

Sadly, however, there is really no one whose goal is "Make it my job to make my people

successful.,,88 The current system with volunteer status of the Christian education director

and part time status of children's and nursery directors tends to overlook such needed

activities. The slide display before each worship service could feature photos of children

and youth along with a volunteer of the month. It has never been easier to keep the

educational needs of the educational ministry before the congregation. There must be

someone to initiate such promotion. CoR's volunteer leaders seem stretched beyond their

physical limits. The ones who should be recruiting more co-workers are themselves too

exhausted to increase their ranks. The same problem applies to securing training for

teachers.

85 Kenneth R. Mitchell, Multiple StaffMinistries (Philadelphia: Westminster, 1988), 74, quoted inLawson and Choun, Directing Christian Education, 78.

86 Lawson and Choun, Directing Christian Education, 81.

87 Ibid., 124-125.

88 Ibid., 126.

46

"Realistic children's outreach always involves parents."89 The chapter on

Relationships with the Church and the Community-particularly the response by Doug

Christgau of Black Rock Congregational Church in Fairfield, Connecticut-has the most

to say to CoR. In each of four summers, as a mission, Houston's First Baptist Church has

conducted Vacation Bible School at City of Refuge. More than 150 children from the

community enthusiastically attend, along with a handful of regular CoR attendees. Vans

transport children to the church. The parents are not included in any way. When it ends,

there is little or no follow-up. CoR should heed Christgau's excellent advice and

suggestions-a "mothers' class" during Bible school for only mothers from outside the

church, parenting classes targeted at these families, father/child programming such as

cook-outs and contests with gospel presentations and testimonies from dads, and ongoing

parent/child activities.

Models and Characteristics of Healthy Churches

Dr. Kenneth O. Gangel, prolific writer in the areas of ministry and Christian

leadership, former Dallas Theological Seminary professor and dean, and currently

scholar-in-residence at Toccoa Falls College in Georgia, addresses healthy churches in

his 2001 Bibliotheca Sacra article, "Marks of a Healthy Church."

Foremost, he says, churches should be measured in spiritual-quality and

faithfulness-rather than numerical terms. Health is based on relationships within the

church-emphasizing unity, diversity, and mutuality. Churches should pursue biblical,

not cultural, patterns. "First century believers were marked by unity and generosity." 90

"The central question of any ministry asks, Why has God raised up this work in this place

89 Ibid., 179.

90 Kenneth O. Gangel, "Marks of a Healthy Church," Bibliotheca Sacra 158, no. 632 (2001): 470.

47

at this time and what does He want to do for and through us? "91 Follow a ministry

model, not a marketing model. Finally, adopt scriptural, not secular, styles of leadership.

Marks ofa Healthy Church, by John MacArthur, author, Bible teacher, and

pastor of Grace Community Church in California, provides a valuable Bible study course

designed to train effective church leaders. MacArthur systematically considers the

Scriptures related to the church. He concludes that size is irrelevant to God. "Christ wants

to rule His church through holy people."92 The character and qualifications of leaders are

spelled out in the epistles to the Corinthians, Ephesians, and Colossians, as well as in

those to Timothy and Titus.

In Nine Marks ofa Healthy Church, Mark Dever, pastor of Capitol Hill

Baptist Church in Washington, D.C., brings a Southern Baptist congregational approach

to defining and evaluating biblical church health. Acknowledging that these are not the

only characteristics of healthy churches, Dever asserts that these important attributes are

rare in the contemporary quest for numerical growth.

Dever's first five marks of a healthy church focus on rightly preaching the

Word of God. The first mark is expositional preaching, based on the belief that the Word

presents Christ Himself. The second is biblical theology-because God's Word must be

considered in a coherent whole. The third is the Gospel. The Good News calls for

repentance and belief. The fourth is a biblical understanding of conversion-that

conversion results in a changed life. The fifth is a biblical understanding of evangelism.

" ... in our evangelism, we must be partners with the Holy Spirit, presenting the Gospel

but relying on the Holy Spirit of God to do the true convicting and convincing and

91 Ibid.: 474.

92 John MacArthur, Marks ofa Healthy Church (Panorama City: Grace to You, 1990),9.

48

converting.,,93 Everyone and anyone should be an evangelist. He cautions, however,

against evangelism with a selfish motive.

The remaining four marks have to do with leading disciples. The sixth mark is

a biblical understanding of church membership. "When we go back to 1 John or even the

gospel of John, we begin to see that Jesus never intended us to be Christians alone, and

that our love for others who aren't just like us is taken to be indicative of whether we

truly love God."94 The seventh is biblical church discipline. If the church is set apart,

holy, it cannot espouse sin. He and others also call this accountability. The eighth is a

concern for discipleship and growth: becoming more like Christ. The last is biblical

church leadership. Forms of leadership discussed include congregational, which Dever

advocates, yet he believes there should be elders as well.

Three appendices provide useful resources including tips for leading the

church in a healthy direction, a summary ofmany books' lists of church characteristics,

and resources related to each of the "marks."

James Emery White is founder and pastor of Mecklenburg Community

Church in Charlotte, North Carolina where he also serves as adjunct professor at

Southeastern Baptist Theological Seminary. In Rethinking the Church: A Challenge to

Creative Redesign in an Age ofTransition, he sets forth suggestions for making the

church more relevant.

In "Rethinking Ministry," the chapter most applicable to CoR, he turns

traditional program-driven ministry upside down. Defining ministry according to Webster

as "that which serves," he recommends first determining need, then garnering resources

to meet the needs and interests of the people to whom the church is trying to minister.

Resources come from God. "Every Christian is a minister. At conversion, every Christian

93 Mark Dever, Nine Marks ofa Healthy Church (Wheaton: Crossway, 2000), 16.

94 Ibid., 17.

49

is given at least one spiritual gift that is to be used for ministry. We are to operate in the

areas of our gifts."95 Having identified a need, the sequence then proceeds by matching

the need with the mission, waiting for a leader, building according to giftedness, and

reviewing regularly.

The other pertinent chapter for CoR is "Rethinking Worship." The challenge

of designing a worship service for blended cultures surpasses daunting. Anderson, who is

an African American, describes how preaching differs-more teaching content for

whites, more participation and inspiration for blacks.96 White, who is Anglo American

asserts, "If the act of worship is an expression of love and honor and praise to God, then

it must be genuine and heartfelt; it must be meant. The more worship reflects how a

person naturally expresses those commitments and emotions, the more God-honoring it

becomes."97 How does the church combine the need for racial reconciliation with the

mandate for genuine worship?

The chapter, "Rethinking Structure," cautions churches that may have slipped

into a greater focus on organizing than on ministering. First, committees take people

away from the front lines of ministry. Second, committees take decisions about the

ministry away from people who are doing the ministry.98 This leads to widespread

frustration. "Rethinking structure involves an entirely new paradigm: the people are the

95 James Emery White, Rethinking the Church: A Challenge to Creative Redesign in an Age ofTransition (Grand Rapids: Baker, 1997), 73.

96 David Anderson, Mulitcultural Ministry: Finding Your Church's Unique Rhythm (GrandRapids: Zondervan, 2004), 106-108.

97 White, Rethinking the Church, 91.

98 Ibid., 97-98.

50

ministers, and the pastors are the administers."99 "The people must give up control of the

leadership, and the pastor must give up control of the ministry."lOo

Recently a gifted lay children's worker left that ministry to devote more time,

as "clerk ofthe session," to writing minutes, checking budgets, and negotiating leases for

the ruling board. Without denying the necessity of such tasks, somehow those who were

drawn to the City of Refuge for hands-on ministry must do the ministry. There remains a

great need to align gifts with ministries.

In Natural Church Development, Christian A. Schwarz presents conclusions

he has drawn from studies of over a thousand churches in thirty-two countries on five

continents. He criticizes the church growth movement and, in turn, has been criticized for

ignoring the work of the Holy Spirit. Despite this negative exchange, his primary thesis

healthy churches will grow naturally-has merit. Churches should focus on health rather

than on growth.

To answer the question, What should we do? He presents eight qualities

minimal for church health, and therefore for growth. The first he calls "empowering

leadership." "Leaders of growing churches concentrate on empowering other Christians

for ministry."lol He found that such leaders focus on relationships and people. Thereby,

they were able to equip through motivating and mentoring. The fourth quality,

"functional structures," means avoiding old traditional structures that may inhibit

development of leaders. Structures should facilitate development of leaders and, through

them, multiply the ministry.

99 Ibid., 101.

100 William M. Easum, "Sacred Cows Make Gourmet Burgers: Ministry Anytime, Anywhere, byAnybody" (Nashville: Abingdon, 1995), 378, quoted in White, Rethinking the Church, 102.

101 Christian A. Schwarz, Natural Church Development (Carol Stream: ChurchSmart Resources,1996),22.

51

The second quality is "gift oriented ministry." Church leaders should identify

and encourage members to serve in their areas of spiritual gifting. The members

experience more contentment and longevity. The church functions as God designed, in

the power of the Holy Spirit. This quality "has the greatest correlation with church

growth. "102

The third quality, "passionate spirituality," and the eighth, "loving

relationships," both exude the power of the same contagious enthusiasm. Members "live

committed lives and practice their faith with joy and enthusiasm."103

The fifth quality, "inspiring worship service," relates to an overall feeling of

the Spirit's presence and guidance rather than to a style of worship.

The sixth quality, "holistic small groups," encourages relational groups that

study and apply Scripture, facilitating genuine discipleship. Although he earlier said that

gift-oriented ministry had the highest correlation with church growth, he here says that if

one quality is most important, "then without a doubt it would be the multiplication of

small groups.,,104

The seventh quality, "need-oriented evangelism," suggests that the church

identify those members with the gift of evangelism and take advantage of their

established relationships rather than force new ones.

The eighth, "loving relationships," represents the strongest attraction. Nothing

is more attractive than the love of Christ demonstrated in the lives of His people.

About two and a half years prior to this writing, thirty CoR leaders took the

Natural Church Development survey and determined that the greatest weakness at the

City of Refuge is in the area of gift-oriented ministry. Ironically, Schwarz says that this is

102 Ibid., 25.

103 Ibid., 26.

104 Ibid., 33.

52

the area with the highest correlation to church growth. Because of that survey, an

initiative to strengthen that area led to purchase of online spiritual gift surveys. That

initiative, however, has stalled due to inadequate promotion and administration. Gift

oriented ministry remains the weakest area at CoR.

George Barna, referenced earlier in the section on evaluation, continues to

exhort in The Habits ofHighly Effective Churches. He takes the six pillars of an effective

church from the book of Acts-worship, evangelism, Christian education, community

among believers, stewardship, and service. Using those criteria to select what he terms

"effective churches," he examines and determines nine cornmon habits among those

churches.

The first habit is strong leadership, leadership that empowers the laity to lead:

"A leader implements the gift and ability to lead by motivating, mobilizing, resourcing,

and directing people to pursue a jointly shared vision from God."105 The second is strong

organizational structure. This follows the first in that lay leadership is equipped and

authorized to do the work of ministry. This decentralized structure includes the

expectation that all the people will participate. Continuous evaluation refines the ministry

and eliminates programs deemed other than life transforming. As CoR moves from small

to medium, through the awkward stage of being too large for the pastor to run alone, yet

too small to implement all the potential programs, this transition threatens its

effectiveness. The communication structure falls short, both within the leadership as well

as within the congregation.

The third habit, building significant relationships, benefits the church through

both retention and growth. The philosophy ofministry of these churches focuses more on

relationships than instruction.

105 George Barna, The Habits a/Highly Effective Churches (Ventura: Regal Books, 1999),31.

53

Fourth, healthy churches facilitate genuine worship, such that people feel

God's presence, surrender to God, and want to return. Significant for CoR is Barna's

admonition to use no more than two styles of music. In the quest to blend diverse cultural

and denominational backgrounds, the admirable attempt to include meaningful music for

everyone sometimes yields a disjointed feeling not conducive to genuine worship.

Habit five, strategic evangelism, emphasizes developing relationships to avoid

the negative pressure of forced evangelism. Noteworthy also is focus on children. Habit

six, facilitating systematic spiritual growth, includes classes, groups, and individual

mentoring to impart Bible knowledge and application. Seven, holistic stewardship,

includes teaching stewardship and holding people accountable. CoR teaching rarely

mentions giving.

In habit eight, serving the community, CoR excels. The church building was

designed as a school and community center. The time and energy ofthe staff and

volunteers liberally serve the poverty-ridden Third Ward neighborhood surrounding the

church.

The last, equipping Christian families, means going beyond serving and

problem-solving for families. It guides and prepares families to provide for themselves

the needs of trustworthy counselors, true partnership in marriage, child-development

skills, parenting skills, courage to change, emotional support, and a family-crisis safety

net. 106

Barna concludes that healthy churches journey toward the goal, never fully

having arrived.

In The Connecting Church: Beyond Small Groups to Authentic Community,

Randy Frazee, formerly pastor of Pantego Bible Church and now part of the leadership

106 Ibid., 188.

54

team at Willow Creek Community Church in Illinois, makes his case for a unique

community structure to foster spiritual formation and growth.

Frazee begins with the observation that Americans in the twenty-first century

manage too many worlds, that they encounter too many people to develop close

relationships with any, and that individualism dominates the culture.

The first step toward authentic community requires acknowledgment that

today's church is not a community but a collection of individuals. People remain lonely

without deep connections. "In order to extract a deeper sense of belonging, we must

consolidate our worlds into one.... The mission is to simplify our lifestyles in such a way

that we concentrate more energy into a circle of relationships that produces a sense of

genuine belonging."107

Based on the biblical teaching that God intends to accomplish his purposes

primarily through the church, Frazee sets out to develop a network of increasingly larger

circles of Christian friends. The individual can do only introspection alone.

Community includes spontaneity resulting from living in close proximity.

Therefore, small neighborhood "home groups" form the closest circle of friends. The

mid-sized "community groups" meet Sunday mornings at the church building for

instruction in groups often called Sunday school classes. The "worship service" forms the

large group for the purpose of inspiration.

Frazee's logic is sound and the mechanics well developed. For many

churches, this geographic approach would work very well. While the philosophy of

community suits CoR perfectly, the design of this program misses the mark. Because

neighborhoods remain geographically segregated even within urban areas, neighborhood

107 Randy Frazee, The Connecting Church: Beyond Small Groups to Authentic Community (GrandRapids: Zondervan, 2001), 35.

55

home groups would be racially homogeneous. One of CoR's basic values, that of

blending across racial and economic lines, precludes adoption of this plan.

The Church ofIrresistible Influence describes the transformation of

Fellowship Bible Church of Little Rock, Arkansas, pastored by author Robert Lewis.

Furthermore, it exhorts other churches to join their ranks in serving and blessing their

communities to the degree that the people in the communities cannot resist their

influence.

Using the symbol i2 as shorthand for "irresistible influence," Lewis expresses

the need for "reconnecting the church with the community in a way that makes the

church both real and reachable."108 Congregations accomplish this by turning from inward

to outward focus.

Part One, "Spanning the Great Divide," establishes the general disregard for

the church today and warns against the reaction of many pastors to make their churches

culturally attractive by promising health and wealth. Instead, he recommends preaching

the Word, but cautioning that great preaching alone will not necessarily bring crowds.

Using Fellowship's story as the model, he says that members were being

equipped for ministry but were not aware of the purpose of their training. This realization

led the staff to design a new structure and focus. The church must also be aware ofhow

much the culture has changed. In the face of skepticism, the church must prove its love

through action.

Part 2, "Designing the Structure," teaches how to build a bridge to the

community. As the church evolved, the Fellowship redrafted its mission statement to

read,

We exist to manifest the reality of Christ to the world by equippingChristians to live lifestyles of spiritual integrity, which are ...

108 Robert Lewis and Rob Wilkins, The Church ofIrresistible Influence (Grand Rapids:Zondervan, 2001), 14.

56

• Passionately committed to Jesus Christ• Biblically measured• Morally pure• Family centered• Evangelistically bold• Socially responsible

... and to equip Christians for influential works of service in ourcommunity and the world. 109

The last line of the new version added action to the earlier statement. Works

of service would influence the community to make the cause of Christ irresistible.

Members at Fellowship would change from spectator to participant. The leadership

would help them overcome fear, confusion, lack of direction and questions of faith.

The church has moved from individual and corporate acts of service to a

community strategy involving other churches. It has also developed an internship

program to train and send others to similar mission.

CoR's very being is grounded in community involvement. Alliances with

other churches have been forged. CoR, however, should move from the mentality of

"resourced" ministering to "under resourced," to a philosophy of "ministering together,"

allowing those in less privileged positions to share the dignity and blessing of helping

others.

The Intentional Church: Movingfrom Church Success to Community

Transformation is the story of the ministry and philosophy of Perimeter Church in

Duluth, Georgia, authored by its senior pastor Randy Pope, who founded the church in

1977.

Pope defines the church Jesus had in mind as "a place where God's power is

demonstrated with such force in its people that the community it serves is marked with an

109 Ibid., 62.

57

indelible spiritual imprint."11O Such a church is composed of people who live out the

confession that Christ is Lord. It is also composed of people who live in the shadows of

the gates of Hades. She accepts the commission to take up the battle for the souls of lost

people. This church is as committed to mission as it is to home, yet it wins the battle

against the gates of Hades.

Pope identifies six factors that make a church grow: biblical theology and

polity, the practice of spiritual disciplines, spiritual and gifted leadership, spiritual and

ministry-oriented laity, improved facilities and adequate financial resources.

A final and often overlooked factor is an effective ministry plan. For those in

the church, Pope recommends that the ministry plan include leadership development,

teaching and preaching God's Word, life-on-life discipleship, evangelism, assimilation of

new people, and caring for God's people. For those outside the church, the plan should

include understanding the needs of the community, serving the community, partnering

with other churches and organizations, and church planting.

Developing such a plan begins with a statement of purpose, which Pope

asserts should be some aspect of proclaiming God's glory. To discern this purpose, the

church should ask three questions. "First, is what I am doing or asking others to do the

right thing? Second, is what I am doing or asking others to do being done for the right

reason? And third, is what I am doing or asking others to do being done by the right

power-the power of the Holy Spirit, not by humanistic self-determination?"111

The second element of the plan is faith-oriented commitment. "Is it the will of

God?"112 The story of Perimeter's acquisition ofland that was out of their price range and

IlO Randy Pope, The Intentional Church: Movingfrom Church Success to CommunityTransformation (Chicago: Moody, 2006), 20.

III Ibid., 39.

112 Ibid., 45.

58

already under contract serves as encouragement for CoR as it prays for a gift of adjacent

acreage from a large oil services company that owns it. Pope says, "As much as I fear

failure, I have grown to fear the absence of risk in a faith commitment even more."I13 The

principle is to honor God with faith.

The third element is a God-given vision. "What are we seeking to

accomplish?"114 Pope recommends sending the pastor on a quest for a picture ofthe

ministry to come. This description of the pastor as the recipient of the vision is

particularly relevant to CoR as the elders seek a better understanding of their biblical

leadership relationship with the pastor.

The fourth element is well-prioritized values. "What is most important to

US?"1l5

The fifth is a well-defined mission. "How will we achieve our vision?"1l6 Then

the mission statement will be divided into manageable parts. Atlanta, like Houston, has

plenty of need for a hand in the community. CoR, like Perimeter, counts helping the

community as one of its highest priorities. The timely reminder to partner with other

churches and organizations comes just as volunteers from First Baptist have conducted

Vacation Bible School at CoR for the fourth summer. CoR does ascribe to this

collaborative model of ministry.

The book then tackles the tougher tasks of defining a disciple and developing

a strategy for changing lives so that members become "mature and equipped followers of

Christ." This definition would include control by the Holy Spirit, spiritual gifts, faith

sharing, radical love, faithful membership, effective management, willing ministry, and

113 Ibid., 49.

114 Ibid., 53.

liS Ibid., 64.

116 Ibid., 71.

59

availability. Discipleship is "having a life product, being intentional about imparting that

product, and spending enough time doing the right things to impart that product."117

Pope's TEAMS-based approach includes apprentice training right to the front lines.

The sixth element of the ministry plan is biblically based job descriptions for

deacons, elders, pastor, and laity. The seventh is a strategically designed infrastructure,

including corporate worship, accountable relationships, instruction and application of

God's Word, and engagement with non-kingdom people. The eighth is a culturally

relevant strategy. The ninth is well-developed goals and plans. The last is ongoing

measurement. Pope concludes with detailed suggestions for training in evangelism and

discipleship.

CoR would benefit by studying this book. Particularly the job descriptions

bear consideration. The laity must consider themselves as ministers by first submitting

themselves to training.

In Basic Steps toward Community Ministry, Carl S. Dudley of the Alban

Institute introduces the concept of community ministry with Jesus' reference in Luke

4: 18-19 to the compassionate words of the prophet Isaiah, "The Spirit of the Lord is upon

me, because he has anointed me to preach good news to the poor. He has sent me to

proclaim release to the captives and recovery of sight to the blind, to let the oppressed go

free, to proclaim the year of the Lord's favor." (Isa 61: 1-2) These verses can surely serve

as the biblical imperative for ministries of compassion.

As to where to start, Dudley offers some basic steps. He asserts that three

interdependent topics will become the basis of each ministry-social context,

congregational identity, and organization.

First, the social context is the place and people around the church. Define your

community by charting the physical boundaries, identifying the anchor institutions, and

117 Ibid., 95.

60

looking for the gathering places. Identify the people by observing populations and

lifestyles, noting historical changes and current trends, and reviewing statistical

summaries. Find the "invisible people"-those who are ignored, marginalized, or out of

sight. Analyze the "intangible" social, economic, political, and religious forces operating

in the community. Initiate conversations with a wide variety of people and listen to your

community. At this point, choose your focus of ministry. This preliminary leaning toward

a particular ministry will facilitate later discussions.

Second is the congregational identity-that unique character of faith, history,

and personality of the church, that influences the selection of the type of ministry.

Identify the individual church's biblical foundations, study its heritage and

congregational history, and analyze its strengths and weaknesses. What are the members'

levels of congregational unity, confidence in decision-making, faith in social ministry,

time for volunteering, and understanding of social ministry?

The third consideration is the organization-leaders and resources that give

the ministry the capacity to act in ways consistent with the identity. Dudley outlines three

steps to defining this capacity: (1) Build an organization. Determine management style;

find authority for social ministry. Plan together, work separately. Develop allies in

ministry. Share the ministry by including consumers in the basic decisions. (2) Develop

resources by finding volunteers, raising funds, and engaging staff. (3) Clarify the purpose

of your ministry. Will you be a service ministry, responding in Christian compassion to

the needs of individuals, or will you be a justice ministry, challenging ineffective and

destructive institutions?

At City ofRefuge church, the Forge for Families (FFF) is the community

service ministry striving to serve disadvantaged children and youth and their parents. The

FFF has taken some of Dudley's recommended steps. Certainly the territory and the

people are well known. The breakdown comes in the communication between the

congregation and the ministry. The two do not feel like one. FFF seems like simply a

61

good community organization that comes in at times other than Sunday morning to

minister to the youth of the neighborhood, the unemployed single mothers, and the

recently released prisoners. The historical congregational identity-the hearts ofthe early

members who headed down to serve the street people in the Montrose area-has been

overshadowed by the focus on neighborhood at-risk youth, without an assessment of

whether this is the current congregation's identity. This disconnect results in lack of

needed volunteers for the FFF and lack of ministry opportunities for the CoR

membership.

Larry W. Osborne, pastor ofNorth Coast Church in Vista, California,

recommends determining ministry needs by focusing on what the church is already doing

well, to build on strengths rather than bog down in weaknesses. However, he says, a fatal

flaw-a deficiency that either drives people away or keeps them from coming-eannot

be ignored. A church will be most successful attracting people like the ones who are

already there. Ministry resources should not be invested duplicating programs that other

churches or ministries in the area provide. lIS

CoR's strength lies in its values of cross-racial ministry and community

service. The most vibrant group in the church is the young adults---{)ptimistic college and

medical students who see potential racial reconciliation and community revitalization.

Attracting others like them is the easiest avenue of growth.

CoR has consciously collaborated with Yellowstone Academy, KIPP

Academy, and Hope for Youth and has merged with Inner City Youth to provide services

to youth and children. Adult programs balance those of the Star of Hope Transitional

Living Center. This philosophy bears constant exploration to assure that CoR cooperates

and complements rather than competes with neighborhood agencies.

lIS Larry W. Osborne, "Determining Ministry Needs," in The Leadership Handbook ofManagement and Administration, ed. J.D. Berkley (Grand Rapids: Baker Books, 1994), 270-1.

62

A potentially fatal flaw could be the concentration ofministry work in a few

and the consequent bum out of those over committed few. A second damaging weakness

is the communication materials-in particular, the cheaply produced bulletin and the

poorly maintained website.

Multi-Cultural, Multi-Racial, or Multi-Ethnic Churches

God created the heavens and the earth where great worship, work, and onenessexisted.... The consequences of sin led to the curse of death and brokenness,which degenerated into contention, catastrophe, and confusion. As a result of hismercy ...God sent Christ, the anointed messiah, to begin the work of a newcreation as he completed his redemptive plan through his death, burial, andresurrection. Those in the body of Christ are new creations who experience newcommunion with every tribe, nation, people, and language. 119

Despite the biblical mandate to experience communion with every tribe,

nation, people and language, integrated churches were still mostly in dreams, rarely in

reality, as recently as ten years ago. According to sociology professors Michael O.

Emerson of Rice University and Christian Smith ofthe University of North Carolina

Chappell Hill in their 2000 work, Divided by Faith, other scholars who studied race

relations avoided the role of religion, in contradiction to evangelical Christians' stated

desires that their faith "offer solutions to pressing social problems, such as race

relations."120

In recent years, evangelicals have increasingly found racism unpalatable, a

transformation culminating symbolically in the Southern Baptist Convention's 1995

repentance for its role in slavery. Today, Promise Keepers call for reconciliation, and

119 Anderson, Unique Rhythm, 135.

120 Michael O. Emerson and Christian Smith, Divided By Faith: Evangelical Religion and theProblem ofRace in America (New York: Oxford University Press, 2000), 3.

63

evangelical theologians explore what reconciliation means. Through a nationwide

telephone survey of2,000 people and an additional two hundred follow-up face-to-face

interviews, Emerson and Smith studied Americans who describe themselves as

evangelicals, of whom ninety percent are white.

The authors found that, despite corporate statements, evangelicals themselves

seem to be preserving America's racial gap through the movement's emphasis on

individualism, free will, and personal relationships. Most racial problems, the

respondents thought, could be solved by the repentance and conversion of the sinful

individuals at fault. In fact, most white evangelicals see no systematic discrimination

against blacks. They are inclined to fix immediate problems, such as feeding homeless

people, while overlooking systemic inequalities in healthcare, police treatment,

educational opportunities, housing, job opportunities, and financial resources. White

evangelicals speak of individual reconciliation, rather than corporate. The tools they

propose to combat racism-socializing more with members of another race, or

integrating churches in racially segregated neighborhoods-will always be incomplete.

The overall dynamics of the American religious marketplace, especially niche

marketing and the homogeneity such marketing produces, aggravate the situation and

reinforce the segregated racial patterns of the country as a whole.

Emerson and Smith conclude that, despite the best intentions of evangelical

leaders and some positive trends, real racial reconciliation remains far in the future. "If

white evangelicals continue to travel the same road they have traveled thus far, the future

does indeed look bleak."121

In Cultural Change and Your Church: Helping Your Church Thrive in a

Diverse Society, Michael Pocock and Joseph Henriques discuss churches whose

121 Ibid., 170.

64

congregations include peoples of different national origins. Dr. Pocock teaches in Dallas

Theological Seminary's department of World Missions and Intercultural Studies. Dr.

Henriques is Vice President and Dean of Moody Graduate School. Both have taught and

pastored in foreign settings. Although CoR's population is primarily American-born, the

theory matches precisely. Moreover, the biblical mandate is the same.

What we do not see, we do not know; what we do not know, we do notunderstand; what we do not understand, we fear. When applied to people, it ishard to accept those we do not understand. This same principle applies to ourrelationship with God. 'The fear of the Lord is the beginning of wisdom, and theknowledge of the Holy One is understanding,' declares the ancient writer ofwisdom (Prov. 9:10 NKJV). Respect for the Lord is the first step toward knowinghow to live with the Lord. To know the Lord's way of thinking is to understandwhy he does what he does and how he desires for me to live accordingly. Theparallel to interethnic relationships is clear. 122

Likewise, the qualities that make a good leader are similar whether in a cross

cultural or cross-racial congregation. A good fit in terms of background includes close

associations with people of other cultures. It also includes formation of preaching style.

"Finely nuanced, tentative, or hesitant statements about salvation, relationships and

character don't work among people who struggle daily to live in the city."123 It also

includes a family that fits. In the case of CoR, the pastor's wife, Mrs. Jacqueline Smith's

genteel upbringing and master's degree provide a peer relationship with the upper class

segment of the congregation. Her understanding of how to succeed in a white-dominated

world infuses her teaching to the children of poverty. The Smith children are well

behaved and very well educated. Pastor Smith opens his home to New Members class

quarterly, but otherwise, guarded in his relationships.

122 Michael Pocock and Joseph Henriques, Cultural Change and Your Church: Helping YourChurch Thrive in a Diverse Society (Grand Rapids: Baker, 2002), 35.

123 Pocock and Henriques, Cultural Change and Your Church, 184.

65

Passionate spirituality in the heart of the pastor spawns belief in sociological

and personal miracles required in such a ministry. Like the pastor described in this book,

Rufus Smith holds fast to a vision for a church that blends across racial and economic

differences.

Like studies of multi-racial churches, even investigations of single-race

churches in economically deprived areas are limited. However, the existing literature

documents some thriving churches. In Streets ofGlory: Church and Community in a

Black Urban Neighborhood, author Omar M. McRoberts, assistant professor of sociology

at the University of Chicago, studies social patterns of religion in the inner city. Streets of

Glory describes and analyzes the relationship between twenty-nine churches and the

tough Boston neighborhood of Four Corners that houses them. McRoberts observes,

It is significant that most of congregations [sic.] were assembled around ethnicand class affinity, not shared residential territory. As a result, the churches thatmoved into these storefronts tended to draw membership from beyond theconfines of the neighborhood. This, in addition to the abundance of vacantcommercial space, explains how a O.6-square-mile neighborhood managed tosustain twenty-plus congregations. 124

The parallel between the churches of Four Corners and the City of Refuge is

notable for its differences. Both groups draw from outside the immediate neighborhood.

Most congregations moved into Four Corners not to serve the community but to take

advantage of cheap storefront rent caused by depressed values. CoR, on the other hand,

pays a high land cost to assemble near and minister to some of Houston's poorest

residents. Proximity to downtown, the Texas Medical Center, and universities, makes

land values quite high and facilities very costly for ministry in Houston's Third Ward.

Since the early days, City of Refuge's mantra "Blending Suburban and Urban Believers"

124 Omar M. Mc Roberts, Streets olGlory: Church and Community in a Black UrbanNeighborhood (Chicago: University of Chicago, 2003), 13.

66

spawned an intentional invasion. Better-resourced suburbanites would commute to the

inner city in order to minister to under-resourced people there.

"The secession of Black communicants from White congregations in the early

nineteenth century reflected a yearning among Black Bostonians for racially

homogeneous religious spaces free of indignities, such as segregated seating and the

denial of voting rights, that accompanied worship with Whites.'m5 We Whites must grasp

the history if we hope to understand our brothers and sisters!

On the other hand, two recent articles in Leadership Journal strike a chord. In

the first article, James Meeks tells of moving his Salem Baptist Church into a building on

Chicago's South Side that sat on the battleground between two rival gangs. His creative

ministry offered GED training, preaching on Rahab, and admonition to care for the

"wounds of those on your Jericho Road."126 Taking a strong yet positive stand with the

homeboys brought peace to his church's new neighborhood.

The second is a heart-warming story by Kathy Callahan-Howell, who pastors

Winton Community Free Methodist Church in Cincinnati, Ohio. She tells of her

daughters' reaching their black-and-white neighborhood. "At first our children's

ministries reached both races. But for some reason as the years have passed, our outreach

to children draws only African-Americans. Our own children are the only white faces in a

sea ofbrowns."127 Aha! So the difficulty of blending races in the teenage years is not just

in south central Houston. The good news from Callahan-Howell is that her daughters

grew to be more open and forgiving than their parents.

As part of the pastoral staff of an ethnically diverse church in Los Angeles,

Gerardo Marti recognized the interest in the church's program and wrote A Mosaic of

125 Ibid., 29.

126 James Meeks, "Redeeming a Needy Neighborhood," Leadership (Summer 2006),42.

127 Kathy Callahan-Howell, "Lost and Found in the Asphalt Jungle," Leadership (Fall 2006), 50.

67

Believers: Diversity and Innovation in a Multiethnic Church. He now serves as assistant

professor of sociology at Davidson College in North Carolina.

Marti describes Mosaic as multiethnic rather than multiracial. He defines a

multiethnic church as one that has at least two distinct ethnic groups. The Mosaic

congregation splits almost equally among Caucasian (32.8 percent), Hispanic (30.3

percent), and Asian (27.8 percent) members and staff.

The explanation for the small 1.7 percent participation by blacks, in a county

9.8 percent black, includes the interesting story ofthe founding of the Southern Baptist

Convention.

The denomination was formed in 1845 when the Alabama State BaptistConvention was asked whether missionaries sent by the convention could bringtheir slaves on mission, the convention covering the costs of doing so. Theconvention refused to commission slave owners (or slaves) as missionaries, whichrural whites felt denied them the right to own slaves; they therefore split off andformed the Southern Baptist Convention.... The Southern Baptist Conventionapologized in 1995 for its history of racism." 128

Asking how Mosaic attracts and keeps its diverse community, Marti found

that ongoing innovation is a fundamental feature ofthis community. One area of focus is

the Artistic Haven: "In addition to small groups, include service teams, task-oriented

groups that accomplish some aspect of Mosaic's overall activity. For example, there are

at least three worship bands, four tech and multi-media crews, a dance team, a visual arts

team, two Cafe Mosaic teams, two ambience teams, a writer's group, and several follow-

up teams."129 Havens at Mosaic are a means of personal fulfillment because they provide

places for people to belong.

128 Marti, Mosaic, 31.

129 Ibid., 34.

68

While Mosaic serves a very different constituency, it offers CoR a valuable

insight. Creativity attracts diverse people to work together. CoR worship would benefit

from the creative efforts of a group or groups that would design weekly, or monthly,

"sets." Like the Praise Band and Praise Team already in place, an "ambience team" and

possibly others like Mosaic's could enhance the aggregate worship experience while

building relationships as small groups.

One Body, One Spirit: Principles ofSuccessful Multiracial Churches, written

in 2003 by University of North Texas sociology professor George A. Yancey, is the first

of several books that report findings of a three-year national study known as the

Multiracial Congregations Project and funded by the Lilly Endowment. The other two

books are United by Faith and People ofthe Dream. Yancey was one of three principal

researchers in the study.

Yancey begins with a short history of the few multiracial congregations in the

United States. Then, having established the advantages ofmultiracial churches to reach

multiracial communities, to promote racial reconciliation, to demonstrate racial unity as a

witness, and as an act of obedience to God, Yancey moves on to describe the four types

of multiracial churches.

The first type is the Leadership Multiracial Church. Members of these

congregations are most likely to consider the multiracial nature of the church as ordained

by God. They are more likely to practice the gifts of the spirit, including speaking in

tongues, and use a variety of styles of congregational music.

The second type, the Evangelism Multiracial Church, became integrated

because of winning members of other races to Christ. This type is politically and

theologically conservative and less philosophically ecumenical. Based on the chart in the

book, City of Refuge falls into this category.

The third type Yancey calls Demographic Multiracial Churches. They

integrated when the neighborhood around the church changed. These are mostly Catholic

69

and mainline protestant congregations who prefer a neighborhood church. One significant

characteristic is that their members are less likely to develop close relationships across

racial lines.

The last type, the Network Multiracial Churches, developed due to the

expansion of social networks-family, friends, colleagues-of those in the church. These

churches are the most likely to grow.

General principles for building multiracial churches include inclusive

worship, diverse leadership, an overarching goal beyond racial integration, intentionality,

interpersonal skills of the leadership, location, and adaptability to new racial groups.

Yancey closes with the following personal advice on maximizing the positive

benefits of a multiracial church. Leaders must work intentionally to prevent the type of

assimilation that disregards the racial culture of people from the non-majority groups.

Allow for both multiracial and monoracial support groups. Continue to listen to the

members of numerical racial minorities: "Efforts to minister to these minorities can come

at a cost to those in the majority. Yet if a racially integrated congregation is ofvalue, then

it is worth paying that price.,,130 Evidence suggests two areas of effort helpful in attracting

African Americans-the presence of Black leadership and intentional discussions of

racial issues. He exhorts churches to do it!

Oakhurst Presbyterian Church of Decatur, Georgia is a congregation as

racially and economically diverse as City of Refuge. Much older than CoR, Oakhurst was

a white, blue-collar church founded in 1921, which had become a prosperous, middle

class, 900-member church in 1960, before diversity arrived uninvited. The Civil Rights

movement of the 1960s was not only on television but also in the neighborhood. As the

residents of the neighborhood changed color and African Americans visited the staid

130 George A. Yancey, One Body, One Spirit: Principles ofSuccessful Multiracial Churches(Downers Grove: InterVarsity Press, 2003), 153-56.

70

services, serious white flight caused the membership to fall to eighty in 1982, a ninety

percent drop in twenty years. A succession of three pastors led the church through the

transition into multicultural life. Following that transition, which left the church with a

hundred members and forty-two in average attendance, pastors Nibs Stroupe and (his

wife) Caroline Leach arrived in 1983, he as full time pastor and she as part time associate

with a five-month-old daughter and three-year-old son.

Twenty years later, telling Oakhurst's story in 0 Lord, Hold Our Hands: How

a Church Thrives in Multicultural World, Stroupe and Leach write, "(1) God is the center

oflife and our lives. (2) God likes diversity and offers it as a gift to us. (3) We continue

to have trouble believing and accepting principles 1 and 2."131

The most helpful insights for the congregation and leaders of CoR come in the

chapter named "A Primer on Race." The authors begin with the working definition as

follows:

RACE-A political concept often alleged to be scientific. Its purpose is to dividethe family of humanity into two categories: "white" and "non-white." Thepurpose of the division is to determine who will have access to power and whowill not. The modem concept of race was born in the European desire to controlpeople in other countries and their assets. It is an arbitrary and political concept,like Democrat and Republican. 132

They point out that "white" has come to be seen as normative and other races

must spend time and energy trying to act like white people to access power and privilege.

Yet white people have trouble receiving diversity as a gift because it is a powerful and

painful threat to their way of life. In fact, whites know very little of the humanity of

131 Gibson Stroupe and Caroline Leach, 0 Lord, Hold Our Hands: How a Church Thrives inMulticultural World (Louisville: Westminster John Knox Press, 2003), 19.

132 Definition from Task Force to Combat Racism of the Presbytery of Greater Atlanta, 1999,quoted in Stroupe and Leach, 0 Lord, Hold Our Hands, 38.

71

others partly because "those classified as non-white choose not to reveal their

humanity... out of desire to survive in a hostile landscape .... They learn that white people

cannot be trusted and that their lives and their humanity are at risk if they let white people

into their space.... People classified as non-white feel and act like human beings, but they

are told by society that they are not."133 Non-white people, say Stroupe and Leach, have

adopted ways of coping with the ever-present domination. Some survive by internalizing

the oppression, believing their lack of humanity. Some protect themselves by having as

little engagement with white people as possible. Some courageously seek to engage white

people with dignity.

In 1999, Stroupe, together with retired Presbyterian minister Gayraud

Wilmore, co-founded the Task Force to Combat Racism of the Presbytery of Greater

Atlanta. Out of that endeavor, came the following steps toward affirming diversity as a

gift: (1) White folks must admit that they participate in the system of race; (2) All should

see humanity as a circle or family rather than a ladder or hierarchy; (3) Non-whites are

asked to acknowledge the pain, self-hate, anger, and struggle of living in the system of

race; (4) Non-whites are asked to hold on to what has enabled their ancestors to survive

in the system-a different definition of humanity, the power of community, the

celebration of their lives and culture; (5) Non-whites are asked to come out and engage

whites as human beings; (6) Everyone should have an active encounter with someone of

the other racial category on the issue ofrace; (7) All should continue to participate in

workshops to combat racism and affirm diversity; (8) All should have continuing

engagement spiritually on individual and community levels with the power of racism. 134

133 Stroupe and Leach, 0 Lord, Hold Our Hands, 43.

134 Ibid., 47-48.

72

On issues other than race, Oakhurst emphasizes ways that the congregation

can place Christianity above the secular standards of the country. During the sacrament of

baptism, the pastor carries the child through the aisles for congregants to make a

connection with the baby, so that they take seriously their vows to help raise the child. It

may be a black baby boy who will need affirmation ofhis worth, or a baby girl who will

need assurance that she is a child of the King, or a white male baby who will need to find

his true definition as a child of God. Acknowledging the realities that the child will face

encourages the Oakhurst congregation to recognize their own status as children of God.

The transparence and honesty of Stroupe and Leach is not only refreshing and

thought provoking, but is also likely the reason for their progress with Oakhurst. The

people of Oakhurst have learned to trust one another across social, racial, and economic

divides. The greatest lesson for City of Refuge, as well as for other churches who aspire

to blend across cultures, is to lower the shield that protects individuals from pain but also

keeps the population stratified.

People ofthe Dream combines Rice University sociologist Michael O.

Emerson's methodical approach with Pastor Rodney M. Woo's vision. Using Wilcrest

Baptist Church of Houston, of which Woo is senior pastor, as the engaging story-in-

progress, Emerson reports on an expansive, three-year research project, concluding that

multiracial churches and the people in those congregations give hope for the future of

race relations in the United States.

"Congregations in the United States are hyper-segregated. The average level

of racial diversity in congregations is near zero.,,135 City of Refuge is part of only seven

percent of all congregations classified as demographically multiracial. For Protestantism,

the percentage is even smaller. Moreover, of those multiracial congregations, "only about

135 Michael O. Emerson and Rodney M. Woo, People ofthe Dream: Multiracial Congregations inthe United States (Princeton: Princeton University Press, 2006), 46.

73

one-third are congregations with at least twenty percent white and twenty percent black.

Given the racial history of the United States and the presence of two American cultures,

this is an important type of multiracial congregation."136

The lessons for CoR from Wi1crest include acknowledgement that this

ministry is difficult-physically, spiritually, and emotionally draining. After ten years,

Wi1crest granted its pastor two six-week sabbaticals, to visit other multiracial

congregations, to observe and talk with their leaders, to study, write, rest, and recharge.

The lay leadership of CoR should consider tangible expressions of appreciation,

encouragement, and refreshment for the pastor and the worship music leader.

Cross-racial dinner groups meeting monthly six times have fostered a deeper

level of fellowship. CoR has recently initiated similar gatherings with a "simple supper"

that was apparently a pleasant occasion.

Emerson concludes with seven principles he considers vital to the survival of

a healthy multiracial congregation.

1. An institutional commitment to racial equity, clearly stated. CoR should consider

changing the euphemistic "suburban and urban believers" to a clearer, more

accurate statement of its mission.

2. Leaders who are personally deeply committed to racial equity.

3. A common purpose that supersedes racial equity. Living out their faith.

4. Structures to ensure racial equity. That outsiders come to belong and have a voice.

5. Internal forums, education, and groups. Space to discuss issues.

6. Be a DJ. Constantly adjust with a larger purpose in mind.

7. Recognize that people are at different places, and help them move forward, one

step at a time.

136 Ibid., 161.

74

Emerson's research confirmed, as he predicted, that multiracial congregations

are bridge organizations that gather and facilitate cross-race social ties. "Americans in

interracial congregations have substantially more racially diverse social ties at every level

measured than do (1) Americans who do not regularly attend a religious congregation and

(2) Americans who attend uniracial congregations.... I consider people in multiracial

congregations to be harbingers of future race relations in the United States.,,137 This

should hearten CoR leaders and members to press on.

While People ofthe Dream and 0 Lord Hold Our Hands write of

congregations that adapted from uniracial to multiracial, Multicultural Ministry; Finding

Your Church's Unique Rhythm chronicles a church founded intentionally multiracial.

Author David A. Anderson is founder and senior pastor of Bridgeway Community

Church in Columbia, Maryland, and president of the BridgeLeader Network. 138

Anderson ably uses dance and rhythm metaphors throughout chapters on

coming together, safety and frustration, small group and staffing strategies, multi-cultural

evangelism, and unity. He contends that black and white are the bookends with the

shades of other nationalities in between. As the bookends move closer, everybody moves

closer.

Using the image of the electric slide, dancing side by side in rhythm but

without the coordination of a waltz, Anderson observes that 'Whites, blacks, Asians,

Arabs, Hispanics, and others tend to line-dance with one another in common areas such

as work projects, back-to-school night, or weekly soccer game. The surface image is

commonality and community."139 However, when the people drive home, the community

ceases.

137 Ibid., 162.

138 Bridge Leader Network, "Building Bridges of Reconciliation," http://www.bridgeleader.com(accessed 2 July 2007).

139 Anderson, Unique Rhythm, 52.

75

To develop a feeling of safety, "conscious acts toward others who are

different is a necessary step in building interracial friendships."140 These acts include

listening ears, limiting loaded words (allowing sometimes for ignorance,) and loving

arms. Proof of sincere intention (such as white bankers making loans to black

businesspersons) may need to precede invitations to deeper fellowship. Sensitivity to

cultural traditions (such as Asians not looking another directly in the eye) can reduce

frustration. "Frustration can lead to anger. Anger can lead to resentment and then

bitterness and malice.,,141

Relating to others who are different takes a heart surrendered to the Holy

Spirit. The book of Colossians recommends replacing anger, rage, malice, slander, and

filthy language with compassion, kindness, humility, gentleness, and patience. Believers

identified with Christ can act in new ways. Bear with each other. Forgive each other.

Love each other. Small groups can move the process forward. Anderson includes his

curriculum for a small-group study of racial reconciliation. He cautions against becoming

color-blind, exhorting instead to see the beauty of diversity.

Anderson summarizes the book with "David's Do-Something List" of

practical suggestions for readers who want to take action.

The intentionally integrated staff at CoR follows Anderson's theory of

gracism-"the positive extension of favor toward others based on race." Recently the

final two candidates for Youth Minister, who leads a currently all-black group of

teenagers, were an Asian American and a Hispanic American. Anderson would smile.

However, he might recommend that CoR replace its mission statement's euphemistic

term, "blending suburban and urban believers," with the more straightforward "racial

140 Ibid., 58.

141 Ibid., 7 I.

76

reconciliation." He might also observe the innately classist undertones of the resourced

members serving the under-resourced members.

In their 2003 Sociology ofReligion article, "The Costs of Diversity in

Religious Organizations: An in-Depth Case Study," Brad Christerson of Biola University

and Michael O. Emerson of Rice University, describe a case study of a small Filipino and

non-Filipino congregation in California. They report that in ethnically-mixed

congregations, the minority groups (in size and power) will disproportionately bear the

personal costs compared to the majority group.

Earlier studies found that "members at the edge of the organization's niche

will have a higher turnover than members at the center of the organization's niche, as a

result of their higher proportion of extraorganizational ties and their lower proportion of

intraorganizational ties.,,142 To survive, then, multiethnic congregations devote much

effort attempting to develop cross-ethnic relationships among its congregants.

"Rudowski, in his essay, "The Inclusive Church" (in Stumme 1995), argues that this

renders multiethnic congregations inefficient in fulfilling religion's purposes. Attempts to

be inclusive invariably lead to frustration, confusion, and conflict, pulling congregations

away from their primary tasks."143

The dominant majority members will establish close friendships and find the

personal benefits of the church as they would in a uniracial congregation. The minority

members, however, have fewer friends in the church and are more likely to have best

friends outside the church. "To the degree that a congregation is a source of support,

consolation, celebration, and strength, if persons do not feel integrated into the

142 Brad Christerson and Michael O. Emerson, "The Costs of Diversity in ReligiousOrganizations: An in-Depth Case Study," in Sociology ofReligion (2003), quoting P. Popielarz andJ.M.McPherson. 1995 "On the Edge or In Between: Niche Position, Niche Overlap, and the Duration ofVoluntary Association Memberships." American Journal ofSociology 101 (1995):698-721.

143 Ibid., quoting W. C. Stumme. "The Inclusive Congregation." Trinity Seminary Review17:13-18.

77

congregation, if their worth or troubles are devalued ... they lose compared to what they

could receive in uniethnic congregations."144

CoR experiences align with these findings. This article validates the challenge

of the mission of the church. Interestingly, the study did also find that those who left the

California church searched out another multiethnic congregation in which to worship.

"First, there appears to be something exhilarating about the experience of worshipping in

a diverse congregation.... Second, it appears that for many, including those who left the

church out of frustration, the theological importance of worshipping in a diverse

congregation has closed off the option of seeking a homogenous congregation, despite

the social benefits of doing so. This is suggestive of the transformational power of

religion, where strong religious beliefs can counteract and sometimes overcome strong

social forces."145

United by Faith: The Multiracial Congregation as an Answer to the Problem

ofRace is the collaborative writing of sociologists Curtiss Paul DeYoung, Michael O.

Emerson, George Yancey, and Karen Chai Kim. DeYoung teaches at Bethel College in

St. Paul, Minnesota; Emerson, at Rice University in Houston; Yancey, at the University

of North Texas; and Kim, at the University of Houston. Other than DeYoung, who is also

an ordained minister in the Church of God in Anderson Indiana, they were principle

researchers on the Multiracial Congregations Project funded by the Lilly Endowment. All

four express unity in praising God: "This book ultimately is a testament to our faith in

Jesus Christ who came to reconcile us to God and to build a house of prayer for all the

nations."146

144Ibid., 166.

145Ibid., 179.

146 Curtis Paul DeYoung et aI., United by Faith: The Multiracial Congregation as an Answerto the Problem ofRace (New York: Oxford University Press, 2003), xiii.

78

This work begins with an excellent biblical foundation for the concept of

racial reconciliation. The first chapter traces the life of Christ from the Magi visits to the

child, to growing up in multicultural Galilee, to Jesus' diverse "table fellowship" of close

friends, to touching those declared untouchable, to quoting Isaiah 56:7 that "My house

shall be called a house of prayer for all the nations. /I Even the early detour to Egypt has

social implications. "Out of Egypt (Africa) I have called my son" (Matt 11: 17).

The second chapter follows the disparate congregations of the early church.

Beginning with the Day of Pentecost, "the church was multicultural and multilingual

from the first moment of its existence."147 The Jerusalem church struggled with

accusations of inequitable distributions of food to widows. Greek-speaking leaders fled

Jerusalem after the martyrdom of Stephen, starting congregations throughout the region.

The next section jumps to the history of slavery in the United States from

1600 forward. Africans were captured and transported to America. They arrived as

indentured servants, with the opportunity to earn their freedom. Class, rather than skin

color, separated people. Together servants, both black and white, worked, played,

revolted, and intermarried. Congregations were not yet segregated into black and white

churches-However, Europeans did not invite Native Americans into congregations as

they did African Americans. Slavery developed as an institution with the growth of the

sugar and tobacco markets.

In the 1700s, the Great Awakening drew poor whites and enslaved African

Americans into the Christian faith, and together into Methodist and Baptist

congregations, where the Africans found acceptance as human beings. The whites in

these congregations did not own slaves and saw blacks as potential fellow believers.

Ministers began to preach against the institution of slavery.

147 Ibid., 22.

79

Shortly, though, societal norms pressed in on southern congregations, and

they initiated racial distinctions such as separate seating. When this distinction extended

to physical barriers, separate entrances, and separately served communion for whites and

blacks, the congregations separated into racially segregated units. Catholic congregations

lagged behind Protestants in separating, but they did follow. The Quakers militantly

addressed the evils of slavery but failed to evangelize African Americans and, therefore,

remained segregated. The church began to split along racial lines in 1787 when Richard

Allen and Absalom Jones founded the African Methodist Episcopal Church.

With the post Civil War Reconstruction period came attempts at

reconciliation, but such overtures met with little success. Then, in the early 1880s, a non

denominational group, now known as the "Church of God (Anderson, Indiana)," began

suggesting that if individuals embraced the holiness of God they would be able to love

each other more perfectly. Several such congregations formed in the Midwest. At this

time, however, legal segregation prohibited multiracial congregations in the South.

Despite pockets of hope among the Church of God, Catholics, and

Pentecostals, in the end racism prevailed. The whites could manage pity for the blacks,

but not the mutual respect and friendship that church membership required.

Between 1940 and 2000, America saw many changes including the first

multiracial congregation, the Church for the Fellowship of All Peoples, in San Francisco,

began in 1944 under the leadership of Howard Thurman. That congregation, which

reached a high of 350 resident and 1000 associate members in the late 1940s, fell back to

an average attendance ofthirty-five in 1982. It remains active but small today. A similar

group was the East Harlem Protestant Parish in New York City launched in 1948. During

the 1950s, the Catholic church began to integrate congregations. Prior to the tum of the

twentieth century, the Josephites order had begun to ordain African Americans, but this

met with resistance. In 1955, organizations formed to prevent African American priests

from saying Mass.

80

Protestant congregations also resisted racial integration. In the 1950s and

1960s, several former students ofHoward Thurman, who served as dean and professor at

Boston University until his 1965 retirement, emerged as leaders of the civil rights

movement. They encouraged church leaders to bring the matter of racial segregation to

the attention of southern Protestants. While healing did not occur, the movement did

bring "greater awareness of the church's role in racial division and its potential for racial

reconciliation." 148

In the last thirty-five years, though still the small minority, notable

congregations have emerged. The next section of this book takes a closer look at four

multicultural congregations-the Riverside Church ofNew York City, the Mosaic

Church of Los Angeles, St. Pius X Catholic Church of Beaumont, Texas, and Park

Avenue United Methodist Church of Minneapolis.

The authors then examine the history of brutality to both the Native American

Christians and the African American Christians that has led them to reject the white

man's religion. In addition, both have cultural identities to embrace and nurture.

Moreover, many distrust the white culture. "African American and Native American

congregations are not only places ofrefuge from racism, they are places that fight against

the continuing impact of racism in the United States."149 Hispanics experience similar

emotions. Likewise, Asian American churches have sustained immigrants through hard

transitions. The authors argue that the injustices of the past have receded. They are

critical, however, of the church growth movement of the last thirty years that has

promoted the homogeneous unit principle, protesting that leaders C. Peter Wagner and

Donald McGavran "suggest in their writings that congregations focused on overcoming

racial separation waste energy better used for evangelizing non-Christians."

148 Ibid., 71.

149 Ibid., 112.

81

Without even realizing it, white leaders of multiracial congregations often

expect those of other cultures to become "white."

In spite ofjustification for retaining separate cultural congregations, these

authors argue that when possible, congregations should be multiracial. To the pragmatic

reason that racial separation is just a fact of life, they respond that God created one

human race and that, furthermore, "Jesus and the first-century church believed they were

commissioned to create congregations that more accurately reflected God's original

intention for the human family."lso

To the theological objection that congregations should be, but have not been,

places where individuals are affirmed as children of God, they answer, "Authentic

multiracial congregations must be places where people feel spiritually uplifted and

personally affirmed in a society where racism significantly impacts the self-esteem of

individuals."lsl

To activists who consider separate congregations essential places to fight

white racism, they say, "This shortsightedness neglects the historical reality that there

have always been whites who fought with people of color in the many movements for

civil and human rights in the United States."IS2

To those who hold that separate congregations provide a place to embrace and

nurture culture, they say, "a multiracial congregation with egalitarian relationships

between the races is the best opportunity to learn about other cultures. It also encourages

us to accept the cultural changes that are best for our own culture while rejecting the

potential changes that may be harmful."ls3

ISO Ibid., 131.

lSI Ibid., 34.

152 Ibid., 137.

153 Ibid., 138.

82

To those who, for sociological reasons, believe that a parallel uniracial culture

provides a needed spiritual haven, the authors answer, "Multiracial congregations will

most likely also become parallel communities in a racist society."154 They should address

the needs of the neighborhood and may also facilitate community and economic

development.

The authors conclude by coming full circle to the biblical mandate for unity.

They recount the changes in theological worldview of Peter by the vision recounted in

Acts 10 and of Saul of Tarsus on the road to Damascus. Such a change in worldview

must develop into a deep core belief of oneness. This core belief must be an attitude and

attribute that includes the courage to embrace and experience the commensurate lifestyle.

Trusting that some will accept the challenge to develop authentic multiracial

congregations, the authors put forth the general results of the Multiracial Congregations

Project. They distinguish three types of multiracial congregations. The first, assimilated,

retains a dominant social culture. The second, pluralist, incorporates elements of different

cultures in the worship service, but the members remain socially with their own races.

The third, integrated, which the authors consider ideal, maintains aspects of separate

cultures but at the same time creates a new culture from those in the congregation.

Barriers to integrated multiracial congregations include lack of leadership

not believing that multiracial is God's design-or attempting to lead in human power

rather than in that of the Holy Spirit. Another barrier is racial prejudice, often

unacknowledged. Related to this is the exercise of power by the dominant group holding

all the key leadership positions. Another is emphasizing unity and assimilation over

diversity and uniqueness. And another, related, is assuming that everyone in the

congregation shares the same perceptions-of worship, of people, of programs. The

154 Ibid., 141.

83

majority (dominant) group must be willing to reach out and listen to the non-majorities in

the congregation.

Issues for those congregations seeking to become multiracial include worship

styles that incorporate elements of more than one racial group, racially diverse leadership,

intentional embracing of racial diversity, and adaptability.

CoR is best identified as an integrated congregation. It addresses the noted

issues head on. However, the inherent problems are there. Division is never more than a

breath away. The key factor is the power of the Holy Spirit. In God's grace, the journey

will continue.

Chapter 3

Procedure and Research Method

Does the City of Refuge Evangelical Presbyterian Church of Houston use its


was intended to guide the evaluation of the ministry of this ten-year-old, inner city,

racially blended congregation.

However, the mission statement ofthe church, "to be a family of suburban

and urban believers with a passion to glorify God-by penetrating darkness through

Christ-enthroning worship, prevailing prayer, and life-changing discipleship according to

His Holy Word," is quite subjective. Quantitative figures cannot determine whether it is a

family or whether it is penetrating darkness. This study will not measure the quality of

the worship or the prayer or the discipleship. Instead, it will assess the manner in which

the church approaches its ministry.

Overall, the procedures described in the "Self Guided Church Consultant,"@

developed by Dr. Michael S. Lawson, ordered the collection and analysis of quantitative

data on how the City of Refuge Evangelical Presbyterian Church of Houston uses its

resources. The "Self Guided Church Consultant"@ is a self-study guide for examining a

church's use of people, time, space, and money. Using lists of vocational and volunteer

workers, floor plans with room measurements, and budgets, an evaluator can assign each

expenditure of time, space, and money to an age group. Then, by using Sunday school

attendance statistics, these allocations can be analyzed against the number of people who

benefit. Several deviations from and additions to the guidelines were applied in this study

and are noted.

84

85

The "Self Guided Church Consultant,"© recommends categorizing individuals

by age groups of Early Childhood, birth to five; Childhood, six through eleven; Youth,

twelve through eighteen; and Adults, nineteen and older. This age breakdown was used

but with different names. Herein the youngest group is called Young Children and the

six- through eleven-year-olds are called Children. The titles for Youth and Adults remain

the same.

In addition, because of the intentional diversity of the congregation,

information was also gathered and analyzed according to two more demographic

indicia-race and economic class.

Demographic data about the members and regular attenders of CoR was

collected from membership rolls as well as from survey responses from both members

and regular attenders.

This project also compares the demographic composition of the church with

that of the surrounding community. Neighborhood demographics come from Sperling's

Best Places l as well as from the Houston Community Study Area (CSA) information

produced by Baylor University's Center for Community Research and Development in

partnership with Mission Houston's Houston Profile Project in 2004.2 Since CoR

intentionally sits on the boundary between the affluent CSA16 Holcombe/Bellaire and

the impoverished CSA32 South Central, these two districts combine to form the Profile

Project's demographic community ofthe church. Four ZIP code areas intersect one block

from the church. These four zones are the Sperling's comparison area.

The accuracy of attendance records deserves a comment. Three years' Sunday

school and Children's Church records were reconstructed from partial written records

supplemented by interviews with teachers and other volunteers. The former youth

I "Sperling's Best Places," online: www.BestPlaces.net (accessed 21 March 2007).

2 "Houston Profile Project," online: www.HoustonProfileProject.org, (accessed 14 March 2007).

86

minister and volunteer workers agreed on the Wednesday night attendance numbers.

Records for the Young Children category were the most complete written account

because of the necessary parental signatures. Worship attendance records from April

2007 forward were compiled from weekly counts recorded by the deacons. Earlier adult

worship attendance was extrapolated from denominational reports, Sunday school

attendance records, and observation. While records of three years are reported, the study

focuses on the most recent.

A notable deviation from the "Self Guided Church Consultant,"© is the

decision to use worship attendance rather than Sunday school attendance figures in the

analysis. With reliable worship attendance figures available, this seems the better set of

data for City of Refuge's diverse congregation. The main reason for this decision is the

difference between Anglo and African American worship customs. Traditionally the

African American church held one long worship service while the Anglo church placed

greater emphasis on separate Sunday school and worship hours. During the first two

years of this study, CoR Sunday school attendance by African American adults was

minuscule. Children's Sunday school attendance was commensurately small. With

considerable effort by the staff and volunteers, this trend is changing. This change has

significant social advantage since the small Sunday school classes foster cross-cultural

relationships. However, for statistical purposes, the larger numbers of adults in worship,

youth at Wednesday night activities, children in Children's Church, and young children

in the nursery during the worship hour offer a far more accurate reflection of church

participation. Therefore, those attendance statistics are used throughout the study.

Another departure from the exact instructions in the "Self Guided Church

Consultant"© is the method of analyzing staff and volunteer time. Where the consultant

recommends taking percentages, this project has employed the more precise method of

tabulating the number of hours devoted to each segment of the congregation.

87

The amount of space available for each age group was figured using the floor

plan of the building and the measurements of the rooms. The useable square footage of

each room was calculated by subtracting space occupied by irrelevant school furniture

and equipment stored in the room during church activities. This data, together with the

attendance figures, enabled statistical evaluation of space usage. The useable square

footage divided by the median number in the group yields the space per person.

Budgets combined with attendance data, clarify the focus of CoR's financial

favor. Each expense ofthe church, excluding giving to missions, benevolence, and

denomination dues, was attributed to the age group which benefited from the outlay.

Because the building is shared by three organizations, rental income from the two tenants

was subtracted from the total facility expense to determine the church's facility cost.

Then, dividing the age-group expense by the number in that group yielded a

per person expenditure.

Additional insight comes from comparing City of Refuge demographics with

those of the community. The church draws from great distances, some exceeding twenty

five miles, as well as from the urban setting immediately adjacent to the church. Because

residential neighborhoods remain, for the most part, racially and economically

segregated, the goal of diversity requires intentional recruitment of each segment.

The value of an evaluation using an assessment guide such as the "Self

Guided Church Consultant" comes in the compilation and organization of specific data.

Without such figures, perceptions of the condition of the church will vary. Even with the

systematic information herein, leaders may disagree on the implications. However, a

body of actual statistics gives the church leaders a common set of facts on which to base

their planning. City of Refuge will be encouraged by seeing how far it has come. It can

also find a launching pad for setting direction for the next ten years and beyond.

Chapter 4

Research Findings

Attendance

Reliable attendance records were developed through written documents as

well as interviews with leaders of classes and activities. In the following charts, SS refers

to the 9: 15 to 10:15 hour that offers Bible classes for all ages. Worship refers to the 10:30

to 12:15 period with worship service for Adults, nursery care for Young Children, and

children's church for Children. The Youth Worship, however, refers to Wednesday night

Bible study and worship activities.

Median Sunday School and Worship Attendance

200 -y-------------!180160 +-----------i

140 +----------

120 +----

100 +--------

80 +-------~60 +---------40 +--------N

20 +----o -J..-.c:~ml

IlJ Young Children f----------------, I~Children

&'I Youth

• Adults

200555 2005Worship

200655 2006Worship

200755 2007Worship

Figure 4.1. Median Sunday School and Worship Attendance*Exact numbers are noted in Appendix A

Wednesday evening youth activities are considerably better attended than

Sunday morning youth activities. Demographics will be explored further in a later

88

89

chapter, but notable here is the fact that less than ten percent who attend Wednesday

evenings are CoR members or children ofmembers. The youth ministry is primarily a

community outreach.

The large youth group in 2005 and most of2006 was led by Pastor Dan

Walmer who left the staff in August, 2006, after seven years ofproductive ministry at

CoR. A gradual drop in attendance occurred over the eleven-month period without paid

leadership. Volunteers led the ministry during that period. Roman Martinez began as full

time youth pastor in mid-June, 2007. He is rebuilding the ministry by visiting students in

neighboring schools.I--·~~~~--~~~~~~----'

I 2007 Worship AttendanceAdults & Children Sunday, Youth Wednesday

Young Children,27,11%

Children, 25,11%

Figure 4.2.2007 Worship Attendance. Adults & Children, Sunday Youth Wednesday

90

Time Resources of Paid and Volunteer Personnel

Determining and attributing time on task proved to be the most nebulous

segment of this project. Some staff members' times tie nicely to the groups they are hired

to serve. Volunteers' time contributions vary and fluctuate. A parent who works in the

nursery once a month or a college student who ushers occasionally is a different animal

from the teacher who dedicates five hours a week to preparation and instruction.

Consequently, as noted in the discussion ofprocedure, this study undertook to tally the

number ofhours spent rather than to count the number of people and then calculate

percentages. The resulting reports are still, at best, close estimates.

A pleasantly surprising statistic emerged when names ofall the volunteers for

2007 were listed. More than seventy different people contribute some time to the function

of the church. Over fifty-eight percent of congregation's120 adult members serve the

church regularly. Of course, many of these serve a very limited amount. The significance

is in the connection rather than the quantity ofwork

The salaried City ofRefuge staff, in fall 2007, includes the pastor, worship

leader, youth minister, office manager, facility manager, children's director, and nursery

director. The first three serve full time. The next two serve thirty-two hours per weekI

The last two serve ten hours per week The nursery employs hourly workers. Several

instrumentalists and a sound technician receive stipends. The pastor, worship leader, and

office manager primarily serve adults. The facility manager serves all ages. The others

serve as their titles indicate.

Using worship hour attendance figures, the charts that follow reveal a

balanced use of time. Both staff and volunteers spend approximately as many hours per

I Because the facility manager's work relates to all three occupant organizations and wouldlikely be unnecessary for only the church, his time and salary will be treated as one-third ofactual.

91

week on each age group as the number of attenders in the group. The solid columns show

attendance. The patterned columns represent hours devoted per week to each age group.

2005 Staff and Volunteer Timecompared with Median Age Group Attendance

AdultsYouthChildrenYoung Children

-g

.!II) 160 ,-1----- -----------------------,

j 140~ 120 +---------------------~

5 -: 100 t=:z: ~ 80-II) ~ -------~-----~----------:!. 60 1-- _

g 40 +I--~~-~ 20 +--==

l! 0c(

I

II ~endance Fa Staff hours per week D Volunteer hours per week

Figure 4.3. 2005 Staff and Volunteer Time compared with Median Age Group Attendance


AdultsYouthChildrenYoung Children

160 J140----------------------------'120 +--~100 +-------------------------

80 +-------~--------------60 +-------'---------

40 +----------c

20o

• Attendan~~ours per week B Volunteer hours per week IL- ---====

Figure 4.4. 2006 Staff and Volunteer Time compared with Median Age Group Attendance

92


P.dultsYouthChildrenYoung Children

200 -,-------------------------------,180 +--------------------~160 +---------------------

140 +----------------------120 +---------------------100 +--------------------~

80 +--------------------60 +----- ---------------

40 +-----------------------------'20o

• Attendance flI Staff hours per week 0 Volunteer hours per week

Figure 4.5. 2007 Staff and Volunteer Time compared with Median Age Group Attendance*Exact numbers are noted in Appendix C

The young children receive a greater per capita share of paid staff hours

because of the hourly nursery workers and a very low ratio ofvolunteers. This deficit

could likely be improved by scheduling and recruiting more volunteer help. Currently

parents are expected to serve. Teenagers and older adults might also be asked. This area

needs attention.

The children in elementary school receive a large share of volunteer hours,

probably because many adults prefer to work with this age group. The low numbers for

youth attendance and personnel in 2007 result from the transition period without a paid

youth minister.

Adults attend and serve each other well. Most of the staff and volunteer hours

that benefit adults relate to the Sunday morning worship service. The pastor and worship

leader, instrumentalists, singers, ushers, and greeters devote many hours to that weekly

event. Another large chunk ofvolunteer hours designated to adults reflects elder and

deacon ministries involving business decisions and social ministries.

93

Space Resources

City ofRefuge sits on one acre of land at the comer of Yellowstone Boulevard

and Ardmore Street, one block west of a major southbound freeway, less than five miles

south ofdowntown Houston and two miles from the world-renowned Texas Medical

Center, with hospitals; medical, dental, and nursing schools; and related medical

institutions. Rice University, Texas Southern University, and the University of Houston

are within five miles of the church. CoR facilities are comprised ofa 15,000-square-foot

building of galvanized tin construction and four leased modular buildings that total 2200

square feet. Onsite parking is supplemented by free Sunday use of a parking lot across

Ardmore owned by the Star of Hope Transitional Living Center.2

Thankful for the opportunity to have a building and anxious to serve the

community, in 2003 the leadership intentionally designed and built a multi-purpose

building to house a weekday school and a community center along with the church.

Appendix D shows a floor plan of the building.

Lawson, in the unpublished instrument that guides this study, agrees with

Bowman that nursery, preschool, and kindergarteners need twenty-five to thirty-five

square feet per person; elementary-age children need fifteen to twenty-five square feet

per person; teens need fifteen to twenty square feet per person; and adults need ten to

fifteen square feet per person.3 The chart that follows shows attendance with square

footage per person.

2 Star of Hope is a Christian non-profit organization serving homeless and indigent withrecovery programs as well as several shelters. The Transitional Living Center, across from CoR, housesfamilies with children. The pastor's former ministry there affords a very close and cordial relationshipbetween the church and the center. Many residents of the Transitional Living Center fulfill their weeklychurch attendance requirement by walking over to CoR.

3 Ray Bowman and Eddy Hall, When Not to Build: An Architect's Unconventional Wisdom forthe Growing Church (Grand Rapids: Baker, 2000), 147.

94

d' S d S hId W h'T bl 4 1 A '1 bl Sa e .. val a e space per person unng un ay c 00 an ors IP

Square Square Square SquareYoung Footage Footage Footage FootageChild- per Child- per per perren person ren person Youth· person Adult· person

Recom-mended 30 25 20 15

2005 SS 6 162 10 100 9 58 27 33.5Worship 17 92 17 23+ 50 101 138 37

2006 SS 8 195 14 45 13 35 47 33Worship 21 94 37 28+ 60 84 159 32

2007 SS 12 172 13 115 8 75 61 21Worship 27 77 25 42+ 20 252 174 29

*Youth Worship numbers refer to Wednesday evemngs meetmg 10 the 5050 sq. ft. GymnasIUm/worshipcenter.*Adult Worship numbers include youth who attend Sunday morning worship.+During this hour, empty classrooms are available for expansion ifneeded.

Analysis of available classrooms for City ofRefuge shows plenty of floor

space, ranging from 21 to 252 square feet per person, on Sunday mornings. In fact, there

appears to be enough room to double existing class sizes. It would seem that space does

not inhibit growth.

The issues, however, involve the quality of the space, the usability of the

space, the availability of the space, and the security of the space. Adult and youth

classrooms seem small because of storage, clutter, and decor belonging to the other

organizations that use the building. Even with the extraneous items pushed to the sides,

the rooms remain visually crowded and aesthetically uninviting.

Sunday teachers often feel restricted in their teaching methods because

weekday school items, even including the writing on the whiteboards-in the rooms that

have them-may not be disturbed. The danger of damaging weekday items restricts

moving about the room.

95

With classrooms available only on Sundays, set-up is limited to whatever can

be done early Sunday mornings. Children's activity centers could not be left in place. A

team ofvolunteers could not possibly prepare the room in advance. Storage areas are

severely limited as well. Sunday school and Children's Church teachers have very little

secure space to leave supplies. They often resort, instead, to carrying them in and out

from the trunks of their cars.

Furthermore, the temporary modular buildings connect by open outdoor

walkways, lack adequate insulation, and require roaring cooling or heating units. These

modular classrooms constitute twenty-seven percent ofcurrent Sunday school meeting

rooms in the fall of2007.

To accommodate the weekday school, the first floor is all classrooms, meeting

a state mandate that young children spend only a small portion of their school day above

the first floor. Consequently, the Sunday nursery area, using some of these ground floor

classrooms near the front door while adults are upstairs in the worship service, is left

unprotected. Since locking the front door would prohibit late worshipers, a security

guard, either paid or volunteer, should be stationed there.

The location and size of the tiny kitchen on the first floor limit its usefulness

to the church. Currently, refrigerators block access to some ofthe already inadequate

cabinet space. Three organizations tend to "borrow" one another's supplies, often

surprising the volunteer who arrives expecting to find the needed provisions in the

cabinet. The location is far from the second-floor gymnatorium, the only feasible

gathering place for an occasional church reception. This logistical difficulty substantially

prohibits any sort of weekly fellowship hour.

Furthermore, because of the first floor classrooms, Sunday worshipers must

all ascend by stairs or a small elevator to the second floor gymnatorium for services.

There is considerable congestion in the small downstairs entry both before and after

worship services.

96

The whole building feels crowded and inhospitable. There is no foyer, no

fellowship hall, no parlor, nor any comfortable meeting room. The mission to blend

believers from different cultures calls for a more congenial atmosphere. Ironically, the

practical stewardship of sharing the facility with the community seems to inhibit the

social interaction and fellowship required to build authentic cross-cultural relationships.

Two strong values of this church-serving the community and blending diverse

cultures-seem to precipitate a clash in facility needs. For a church of limited physical

facilities, a choice between the two may be required. With regard to design and use of

space, the church has continued to lean in favor ofproviding a building for a school and a

community center, to the detriment of building relationships within the congregation.

Financial Resources

The financial expenditures of City of Refuge also reflect the heart of the

ministry. During the three years examined, the expenditures4 have risen from $447,427 in

2005, to $463,473 in 2006, to $482,141 in 2007. Exact budgets are in Appendix E.

The following charts track the portions invested in each age group.

4 Excluding Missions, Benevolence, and Denomination Dues, and having subtracted rentalincome from facility expenses.

1m05Distribution of FinancialI -- ResourcesI Young

Children9%

Mults59%

Figure 4.6.2005 Distribution ofFinancial Resources

2006 Distribution of FinancialYOungResources

Children10%

Children9%

Mults57%

Figure 4.7.2006 Distribution ofFinancial Resources

-I97

2007 Distribution of Financial

Young ResourcesChildren

11%Children

8%

Youth

1- ~_% --------'

Figure 4.8.2007 Distribution ofFinancial Resources*Actual figures are reported in Appendix E.

98

years.

The following charts show the spending per person for each of the last three

2005 Dollars Spent per Person2471

2500 -

2000

1500

I 1000

I 5O:L ~~ ___________L~ Youth Children Young Children

Figure 4.9.2005 Dollars Spent per Person

99

2006 Dollars Spent per Person2500

2000

1500

1000

500

o

2234

Adults Youth Children Young Children

Figure 4.10. 2006 Dollars Spent per Person

2007 Dollars Spent per Person

5000

4500

4000

3500

3000

2500

2000

1500

1000

500

0Adults

4445

Youth Children Young Children

-,

Figure 4.11. 2007 Dollars Spent per Person

The high per person expenditure for the twelve through eighteen-year-olds in

2007 may be attributed in part to a turnover in staff. The first CoR Youth Minister, Dan

Walmer, served for seven years and left in August 2006 to direct another youth ministry

in the same geographic area. The first year and a half of this study looks at the apex of his

tenure at CoR. The decline in youth attendance following Dan's departure is inversely

100

reflected in the rise in expenditure per person, as volunteers continued to lead and the

total money spent on the group remained constant. With the current youth minister,

Roman Martinez, who began in June 2007, a new group ofteenagers is growing in size.

Significant to note, however, is the fact that the Youth Ministry at City of

Refuge is primarily a community service outreach. Fewer than ten percent of those who

attend have any connection with the church other than Wednesday nights. They are

neither members nor children ofmembers of CoR. The small group who attend on

Sunday mornings is demographically similar but with a slightly closer relationship. A

numerically smaller ministry focused on closer relationships and structured discipleship

would be more cost effective.

In the figures above, because of shared use of the building, facilities costs

were adjusted to reflect the usage by three organizations. From the time City ofRefuge

acquired a building, it has also housed a school (KIPP Liberation College Prep Academy

replaced Yellowstone Academy mid-year 2006) and a community center (Forge for

Families [FFF] replaced Refuge Community Development Center [RCDC] January,

2006.) The tenants pay rent to City ofRefuge church. The congregation pursues this

practice as good stewardship, community service, and needed revenue.

For this report, the facility expenses were established by totaling mortgage,

utilities, maintenance, and facility manager's salary. After the rent received from each

tenant was subtracted, the remainder is considered CoR's portion. That portion is labeled

"Building and Grounds Expenses" in budgets.

The charts below show the division of facility expense paid by the three users

over the past three years. Actual numbers are in Appendix F. The 2007 chart provides

more detail, breaking out the mortgage interest and principle and giving, perhaps, a more

accurate picture of CoR's large share because, in the end, CoR accrues ownership of the

property. In all calculations, however, CoR's portion of facility expenses includes

everything that CoR pays, including mortgage costs.

Facility Expenses 2005Total Cost $182,368

RCDC11%

Yellowstone34%

101

Figure 4.12. Facility Expenses 2005

Facility Expenses 2006Total Cost $191 ,338

FFF8%

CoR54%


102

Facility Expenses 2007Total Cost $201,963

CoR15%

FFF6%

IVortgage Interest22%

IVortgageA"incipal

17%

KJPP40%


The Forge for Families uses the building seventeen percent of the time. The

church uses the building twenty-three percent ofthe time. The KIPP school uses the

building sixty percent of the time. Considering those ratios, both outside entities pay

proportionately small rent considering their use of the facility. The church makes a

significant financial contribution to the community through its generous provision of

facilities. This rightly reflects the church's commitment to community service.

FFF is theoretically the outreach arm of the church. Other than the pastor's

leadership of both, there is little, if any, observable connection between the two. No study

has been undertaken to determine the amount of the overlap.

The budgets used to this point divide CoR's share of the facility cost across all

four age groups, Young Children, Children, Youth, and Adults. In a sense, then, all the

age group costs include a portion of the subsidy for community outreach.

103

_. I

II

I

2007 Building Usage

FFF13%

~iiilll"I·1::::::.............::::::::::.:::::::::::::................•••••••••••••••................••••••••••••••••iiiiiiimiiiiiiiiii:::::::.. :.:::::..........................::

KIPP6()O!o

Figure 4.15.2007 Building Usage

Another perspective, considering the actual building usage, gives a more

accurate picture of the facility cost and, therefore, the church's per person program

expenses.

In figure 4.16 below, the mortgage principle payment, which accrues to the

church as equity in the building, is considered a savings account rather than a building

cost. Then dividing the remaining costs according to the actual usage by each

organization, reveals that in 2007 the church subsidized the other two organizations in the

amount of $28,541.

104

KlPP,81,000,40%

2007 Building Cost Distribution

Contribution toKlPP, 18,468, 9%

Principal Paydo"",34,035,17%

Figure 4.16. 2007 Building Cost Distribution

Because the mortgage principle payment and community subsidies to the

school and community center are not program costs, the per person expenses are affected

by this analysis. The per person cost in figure 4.17 reflects the change in cost and also

prorates the facility cost per person rather than one quarter to each age group. Detailed

calculations are in Appendix G,

105

2007 Dollars per Personusing Alternate Facility Cost Calculations

3500

3000

2500

2000

I 1500

1000

500

0

Adults Youth Children YoungChildren

Figure 4.17. 2007 Dollars per Person using Alternative Facility Cost Calculations

Congregational Demographics

The current membership roll is comprised of eighty-four households including

120 adults and sixty-eight children. Forty-six more households of fifty-four individuals

may be characterized as regular attenders. Questionnaires (attached as Appendix H)

completed during the worship service on October 14,2007, yielded information from

many members as well as from regular attenders. Two-thirds of the questionnaires

represented member families, and one-third came from visitors and regular attenders.

While this sample is representative rather than exact, these surveys provide considerable

insight to the status of the congregation.

Family Composition

Ofthe adult members, seventy-eight (sixty-five percent) are married; forty

two (thirty-five percent) are single. Fifty-five members (forty-five households) have

children. Sixty-five adult members (fifty-four percent) have no children at home.

106

Family Composition ofCoR Members

children36%

Single, w/children14%

Married,w/children

27%

Figure 4.18. Family Composition ofCoR Members

Ofthe adult non-member attenders, an even larger segment, three-fourths, are

single and childless. The regular attenders include no married couples with children.

107

Family Composition ofNon-Member Regular Attenders

Married, nochildren

9% Single,

9%

Single. nochildren

82%

Figure 4.19. Family Composition ofNon-Member Regular Attenders

Combining members and regular attenders, the congregation is made up of

one hundred sixty-five (sixty-eight percent) adults and seventy-seven (thirty-two percent)

children. Sixty-eight percent ofhouseholds are without children.

108

Married, nochildren

18%

children51%

Family Composition of Combined Congregationincluding Members and Regular Attenders

Married,w/children

18%

II.

.

Single,w/children

13%

Figure 4.20 Family Composition ofCombined Congregation including Members and Regular Attenders

On a typical Sunday, about forty-six percent ofadults in attendance live in one

of the forty-two homes (thirty-one percent of households) with children. The other fifty-

four percent live in (the sixty-nine percent of) households with no children. These adults

are either childless, have grown children, or have children who live elsewhere. The

seventy-seven young children, children, and youth who attend CoR live in forty-two

homes, averaging just under two children per family.

109

Single,w/children

11%

Family Composition of NeighborhoodZIPs 77054, 77030, 77004, 77021

Married.w/children

11%

children60%

II

I

i

Figure 4.21 Family Composition ofNeighborhood ZIPs 77054, 77030, 77004, 77021

Overall in the City of Houston, forty-seven percent of adults are single

without children. Another twenty-one percent are married without children.5 So, sixty

eight percent of adult Houstonians have no children in their homes. In the immediate

neighborhood of the church, made up of the four adjacent ZIP code areas, seventy-eight

percent ofadults have no children living in their homes. The neighborhood is even more

adult than the church. This variance can attributed to the propensity ofparents to attend

and take their children to church.

Racial Composition

Within the membership, the congregation differs racially among age groups.

The adults are fifty-six per cent Anglo while the children are sixty per cent African

American.

5 "Sperling's Best Places," online: www.BestPlaces.net. (accessed 21 March 2007).

Racial Diversity ofAdult Members

110

AfricanAmerican

33%

Hspanic/latino5%

Figure 4.22. Racial Diversity ofAdult Members*For numerical values, see Appendix I.

Anglo

~~'56%

Racial Diversity of Children of Membersr~-~--

It:I Asian

3%

o Mixed10%

mHispanicA..atino

3%

I

I

Figure 4.23. Racial Diversity ofAdult Members*For numerical values, see Appendix 1.

111

Racial Diversity ofAdult Regular Attenderswho are not Members

Note: 100010 of regular attender children are African American

MxedInternational 4%

9% ~~~fa~~

Anglo47%

HispanicJLatino2%

Figure 4.24. Racial Diversity ofAdult Regular Attenders who are not Members"'For numerical values, see Appendix 1.

Regular non-member attenders include a large component ofyoung, single,

international and Asian American students invited by CoR's Assistant Pastor to Young

Adults and College Students, Chris Sneller. Chris teaches the young adult Sunday school

class and also works with Campus Crusade's Bridges International ministry at Rice

University and the University ofHouston. The universities are both within five miles of

the church, and members of the young adults class offer transportation to those who need

it. The size of this group can be attributed to geographic proximity to the schools, the

work ofChris Sneller, and the idealism ofthis age group.

112

Economic Composition

Defining Middle Class as those households with more than $40,000 annual

income, Working Class as those households of $20,000 to $40,000 annual income, and

Poverty as those families unable to support themselves without the shelter of the Star of

Hope Transitional Living Center, the following charts picture the typical Sunday

attendance. A fourth category includes a significant portion of the congregation, both

members and regular attenders, who are adult students attending universities and medical

schools. These students will likely become middle or upper middle class when their

educations are complete. Culturally they are middle class, but their ability to contribute

financially to CoR is limited. Some will stay for the long term. Many will relocate when

they finish school.

Economic Status of84 Member Households

Transitional Living

Genter Residents, Ad It St d ts 101 101 U u en, ,, 70 12%

Mcldle Oass, 51,61%

Figure 4.25. Economic Status of 84 Member Households

113

The church members differ somewhat from non-members who attend

regularly. The non-members include more internationals, more singles, and more

students. They also include more economically impoverished families, many from the

Star ofHope Transitional Living Center across the street. The members include more

married people and more middle-class people

Economic Status of46 Regular Attender Households

Youth w/o family,3,7%

TransitionalLiving CenterResidents, 7,

15%

Working Class, 7,~III~15% "

Middle Class. 10,22%

Figure 4.26. Economic Status of 46 Regular Attender Households

Comparison with the Neighborhood

This project also compares the demographic composition of the church with

that of the surrounding community

CoR is intentionally racially and economically integrated and chose to locate

one block west of a natural boundary, State Highway 288, at the intersection ofvastly

different cultural, economic, and racial neighborhoods. Appendix J displays the

comparison of neighborhoods from west to east. The immediate area of the church, postal

ZIP code 77054, displays a mix of cultures similar to the congregation. To the west, one

114

finds wealthy, white, two-parent families in large houses. To the east, there are housing

projects where low-income families of several generations and unrelated persons, stay

together in small quarters. Comparing City of Refuge to its neighborhood is tricky

because of this deliberate mix.

Neighborhood demographics come from Sperling's Best Places6 as well as

from the Houston Community Study Area (CSA) information produced by Baylor

University's Center for Community Research and Development in partnership with

Mission Houston's Houston Profile Project in 2004.7 Since CoR intentionally sits on the

boundary between the Profile Project's affluent CSA16 HolcombelBellaire and the

impoverished CSA32 South Central, these two districts combine to form the demographic

community of the church. It also sits one block from the intersection of four ZIP code

areas, 77054, 77030, 77004, and 77021. Maps of the Houston inner city and of the

church's combined district are attached as Appendix K.

As seen in figures 4.16 and 4.17, the family composition of the City of Refuge

congregation matches very closely that of the surrounding neighborhood.

As can be seen on the chart that follows, the racial mix of the congregation

reflects the mix in the urban community. One exception is that the Asian population in

the immediate neighborhood and in the Medical Center area is much higher than in the

congregation. The area to the east includes more Latino/Hispanic population than the

church. The church is clearly focused on racial reconciliation between Blacks and

Whites.

6 "Sperling's Best Places," online: www.BestPlaces.net. (accessed 21 March 2007).

7 "Houston Profile Project," online: www.HoustonProfileProject.org, (accessed 14 March2007).

115

CoR Congregation Racial Comparisonto Nearby Neighborhoods

90% o White

80% • BlackQ)

70% ~AsianC)cv

0:::60% • Other.c

C)

50% ~ HispaniccvQ)- 40%0-c 30%Q)

~20%Q)

a.10%

0%

NeighborhoodsL.~~__~~~_~~~~

Figure 4.27. CoR Congregation Racial Comparison to Nearby Neighborhoods*Exact numbers are in Appendix L.

City ofRefuge draws from a large geographic area. One-third of the members

live within five miles of the church. Another sixth live between five and ten miles from

the building. So about half are within ten miles of the church, and half are farther.

Another third live between ten and twenty miles away. This group includes some ofthe

founding members who have always driven a long distance for this ministry. The

remaining twenty-three people drive more than twenty miles to worship. These six

families include the family of one staffmember, four families from the pastor's

immediate family, and a pair of sisters whose sad home life causes them to cling to their

church family, even after they were forced to move twenty-six miles away. Breakdown

by ZIP codes and distances is listed in Appendix M.

116

City of Refuge closely reflects the racial, economic, and family composition

of its neighborhood and its city. A typical pattern in a volunteer organization, such as a

church, is for individuals to choose a place with people physically, culturally, and

economically like themselves. Considering CoR's choice of a racially diverse

neighborhood-to the point that it has intentionally crossed natural barriers to construct a

diverse community from which to draw, this reflection is a commendable success.

Chapter 5

Conclusions and Implications for Ministry

Adults

City of Refuge is an adult church. This conclusion blasts through in every

category of measurement. In 2007, seventy percent of those who attend worship and

seventy-three percent of those who attend Sunday school are adults. Seventy-one percent

of staff and volunteer time benefits adults. Sixty-three percent of financial expenditures

benefit adults.

Most of the church ministry occurs on Sunday mornings.

Weekday activity is limited. Seven adult small groups, known as Refuge

Groups, meet during the week. These, however, are a low priority. Only two ofthirteen

elders, four of fifteen deacons, and none of the paid staff members or their spouses

participate in these groups.

Volunteers in music, teaching, youth, and prison ministries form informal

small groups and develop relationships through serving together. And a degree of

bonding develops in weekly Sunday school classes.

All in all, however, a congregation whose tag line is "blending suburban and

urban believers" needs intentional regular programming to foster cross-cultural

relationships. Friendships develop over time-hours, weeks, and years spent together,

serving, praying, striving toward a common purpose.

117

118

Children and Youth

Overall, in Houston, forty-seven percent of adults are single without children.

Another twenty-one percent are married without children. l So, sixty-eight percent of

adult Houstonians have no children in their homes. CoR's immediate neighborhood is

similar. The City of Refuge is seventy percent adults and commensurate resources are

directed to them. An adult-oriented church is not out of place in Houston's inner city.

While adults are less likely to accept Christ as their savior, those who already know the

Savior need discipleship and mentoring to grow spiritually and serve faithfully.

On the other hand, "The current Barna study indicates that nearly half of all

Americans who accept Jesus Christ as their savior do so before reaching the age of 13

(43%), and that two out of three born again Christians (64%) made that commitment to

Christ before their 18th birthday.,,2

This would indicate that children's programs are more likely to bring fruit of

eternal proportions. Yet there are no programs for children other than Sunday morning.

While CoR's current split of resources, with two-thirds benefiting adults and

one-third for children and youth, is in keeping with the neighborhood demographics, is it

consistent with the philosophy and theology ofthe church?

The opportunity to influence children seems too fertile a field to neglect. For

example, 165 neighborhood children who attended a one-week Vacation Bible School in

summer 2007 were never seen or contacted again. (This activity was not included

elsewhere in this report because it was provided for City of Refuge in the CoR building

as a mission ministry by members of Houston's First Baptist Church.)

I "Sperling's Best Places," online: www.BestPlaces.net. (accessed 21 March 2007).2 "Evangelism Is Most Effective Among Kids" (October 2004), www.Barna.org, (accessed 4

November 2007).

119

Currently, CoR keeps close ties with the Forge for Families and Hope for

Youth. Both these ministries focus on at-risk youth in the church's geographic area.

CoR's own youth ministry is also a community program, which consists of recruiting

neighborhood teenagers to come to the CoR gym for basketball and pizza, followed by

worship and Bible study on Wednesday nights. Fewer than ten percent of those who

attend have any other connection with the church.

Meanwhile, the number of children who are part of the CoR family, brought

to church regularly by family or friends, exceeds the number the neighborhood teenagers

who come on Wednesday nights. (See Appendix A.) Yet the youth ministries budget

includes a full time staff member. The teen-agers receive more than five times the per

capita resources spent on the elementary-aged children of the church. (See Appendix E.)

Based on these facts, the recommendation of this report is that the church staff

include a full time, trained Children's Minister to plan and direct programs that include at

least a Sunday evening or Wednesday evening activity in addition to Sunday school and

Children's Church on Sunday morning. The evening program could include regular

parent/child activities in the gym as well as family outings. It could offer a parents Bible

Study group while the children are participating. "Realistic children's outreach always

involves parents.,,3

To offset the cost of increasing the children's ministry budget, the youth

ministry budget should be reduced. A part time or volunteer youth minister should focus

on discipleship of teenagers committed to developing their walk with Christ. The current

youth workers as well as additional mentors will have the reward of seeing young people

grow in dedication and service to the Lord. That group of teenagers may be small at first,

but the potential growth for their lives and influence to other teens will overshadow the

3 Michael S. Lawson and Robert J. Choun, Directing Christian Education: The ChangingRole ofthe Christian Education Specialist (Chicago: Moody Press, 1992), 179.

120

numeric count. As this group grows in size and spiritual depth, the future budget may be

increased as need is demonstrated.

Congregational Demographics and Growth Patterns

Eighty-four households, including 120 adults and sixty-eight children,

comprise the current membership. Of the forty-six non-members who attend regularly,

only four have children with them. None of the married couples who visit regularly have

children at home. In the immediate neighborhood, postal ZIP code areas 77054, 77030,

77004, and 77021, twenty-two percent of the households include children. The composite

CoR congregation, of members and regular attenders, includes thirty percent households

with children. (See Appendix 1.)

The current course of growth includes only a small number of children, and all

of those are African American. The nursery roster of children under five years old is

equally divided racially between Anglo and African American children. If these families

all stay in the church, and the visitor pattern of African American children continues,

those dozen or so Anglo babies will be outnumbered by the time they reach elementary

school and invisible in the youth group.

The youth group currently is composed of at-risk African American teenagers

from the community. Fewer than ten percent are CoR members or children of members.

The adult attendance in the congregation is racially more evenly split. The

pattern to date is that when their children reach middle school, the Anglo families either

change churches or allow their children to participate in youth activities at a

predominately Anglo church while the parents attend CoR.

Time Resources

While a large number of adult volunteers serve in small ways, fewer than

twenty carry the bulk of the load. These serve in multiple ministries of governance,

121

teaching, leading worship, and shepherding groups. The opinion of this evaluator is that

City of Refuge is over-programmed. The twenty volunteer leaders will be unable to

sustain the breadth of ministry being attempted. More emphasis should be placed on

building a few strong programs. As the number of leaders in the congregation grows,

through training and encouraging leaders and disciples, then carefully selected programs

should be added.

Staffing is currently skewed heavily in favor of adults and youth. The

recommended change in children's and youth staffing would rectify that imbalance.

Space Resources

This three-pronged ministry-school, community center, and church-

functioning together in crowded quarters is an ongoing challenge. Church programming

is limited by the presence of the Forge for Families community center and Kipp

Liberation College Prep Academy.

With the building consumed by Kipp during the school day and the Forge

throughout afternoons and evenings, church weekday activities are severely limited,

except for youth ministry on Wednesday nights and music team rehearsals on Thursday

nights. Improvement of nursery facilities and equipment is thwarted by the necessity of

sharing the space.

The modular buildings came at the school's provision and supply classroom

space for the Sunday school hour. As discussed in chapter four, calculations of the

amount of space available for each age group on Sunday mornings showed abundant

space for growth. The irony is, however, that the space is available in a very limited way,

and only on Sunday. At 6:30 Monday morning, the chariot turns back into a pumpkin.

Most importantly, school rent provides much needed revenue to the church.

City of Refuge meets in a school. The fact that the church owns the space is of little

benefit to church programming because CoR is financially unable to control the space.

122

Despite the challenge, perhaps the benefit of building use by two other

organizations outweighs the restriction of ideal Sunday use and preferable weekday and

evening programming by the church. Perhaps it does not. Facilities should definitely be a

closely monitored area of church business. This is an example of that clash of values

referenced earlier. The church makes considerable sacrifices in worship, study, and

fellowship in order to support the community ministry of the Forge for Families and to

garner the income from the Kipp Liberation College Prep Academy.

Financial Resources

City of Refuge has a large budget and a large staff for a church of its size.

Malphurs suggests one full time staff member for each 150 church members.4 Judged by

this standard, CoR, with 120 adults and sixty-four children, should have only two staff

members instead of five.

Do the fifty-one middle class households contribute enough to finance a large

ministry? Probably not. And if not, should the ministry be characterized permanently as a

mission for funding purposes, always depending on gifts and grants from individuals and

agencies outside the membership? Perhaps the Evangelical Presbyterian denomination or

other financially better-resourced churches and individuals should contribute financially

on a regular basis. This does, in fact occur now. God may choose to always fund His

ministry at City ofRefuge through serendipitous gifts from strangers.

A large proportion of its adult members and attenders are students. Their

small incomes will grow when they complete school, work full time, and no longer pay

tuition. Some will remain members of City of Refuge and some with move away. God

may use CoR's ministry to them as students to cause them to donate later as their

4 Aubrey Malphurs, Advanced Strategic Planning: A New Modelfor Church and MinistryLeaders, 2nd ed. (Grand Rapids: Baker Books, 2005), 220.

123

incomes increase. They may hold fast to the dream and contribute financially to CoR

regardless of where they live and worship. This is a hope and a prayer and a possibility,

but certainly not a guaranteed eventuality.

Records

Previously, CoR's attendance records and membership data have been kept

rather haphazardly. They are now beginning to be organized in a computer program

called Servant Keeper.©The church has owned the Servant Keeper© software for several

years, but it previously used the database only to track financial contributions. Sadly, they

counted pennies far more diligently than they counted noses. At the time of this writing,

two volunteers enter the membership data along with other current weekly information.

This development should be applauded and continued.

Servant Keeper© enables coding and analysis of individuals by age, race,

gender, marital status, and economic class. The capability to group these categories,

together with attendance history, will facilitate CoR's ongoing internal evaluation of its

ministry. Servant Keeper could generate weekly reports for follow-up ofvisitors, new

members, and absentees. Furthermore this computer program, when properly used, can

send a weekly email newsletter, publish a photo directory, or print mail-merged letters or

mailing labels.

Questions for Further research

This study anticipated that there would be some disproportionate amounts of

resources invested in age groups. The findings, in fact, show that resources reflect

attendance quite well.

The main exception is the high cost ofthe youth ministry. CoR supports its

own youth ministry, essentially an urban community ministry to at-risk teenagers, with a

substantial outlay of time, space, and money. This is the group that receives a

124

disproportionate amount of resources. The next questions, then, relate to that ministry. Is

the youth ministry improving the community or the lives of those who attend? Those

teens who have benefited from CoR's youth ministry should be compared statistically

with their peers in the community. Does their moral development manifest itself in fewer

illegitimate children or fewer incarcerations? Is their physical development evident in

healthy, non-addictive life styles? Does their ethical development create more gainfully

employed, productive citizens? Are more graduating from high school? Are more

attending college? Does their spiritual development show in the disciplines of prayer,

service, or Bible study?

Furthermore, the children, who are the most open to receiving God's Word

and His plan, receive the least resources. Would a substitute Wednesday evening program

for neighborhood children be more effective than the current youth program? Could that

time and space resource be used to also reach their parents during the same hour?

CoR supports the Forge for Families community center through rent subsidy

and donation of time by pastor and volunteers. Is CoR having a positive impact through

the Forge?

CoR supports Kipp Liberation College Prep Academy by sacrificing weekday

church programming. Is CoR having a positive impact through Kipp?

The Next Steps

In its ten-year journey, the City of Refuge has made commendable progress.

Against the odds that diverse populations will not choose to voluntarily worship, serve,

study, or meet together, the congregation is racially and economically disparate. Bright

eyed children evoke abundant cross-racial hugs. Women and children from the Star of

Hope Transitional Living Center attend freely, apparently feeling safe and loved. A

growing number of young adults from nearby universities and medical schools find hope

125

and fellowship. In spite ofa small proportion ofwell-resourced members, the church is

financially solvent.

This report brings four major recommendations for the leadership's

consideration.

1. The leadership should develop a clear strategic plan with articulated, measurable

goals and objectives.

2. Diligent record keeping should be continued and developed for enhanced

communication and pastoral care ministry.

3. The budget and staffing of the youth ministry should be exchanged with the

budget and staffing of the children's ministry for greater impact and cost

efficiency.

4. The church should control more of its physical facility more of the time to

improve Christian education programming and facilitate cross-cultural fellowship.

May God bless the leadership and the congregation of the City of Refuge as it continues

to seek and do His will.

Appendix A

Median Sunday School and Worship Attendance 2005-007

Sunday School and Worship Attendance 2005-2007

YounQ Children Children Youth Adults Total

2005 SS 6 10 9 27 52

2005 Worship 17 17 50 129 213

2006 SS 8 14 13 47 82

2006 Worship 21 37 60 146 264

2007 SS 12 13 8 61 94

2007 Worship 23 25 20 180 248

126

Appendix C

Use of People Resources

2005 staff and volunteer hours compared with attendance

Attendance Staff hours per week Volunteer hours per weekYounQ Children 17 22 2Children 17 12 29Youth 50 52 18Adults 129 138 80


Attendance Staff hours per week Volunteer hours per weekYounQ Children 21 26 3Children 37 10 35Youth 60 34 26Adults 146 150 148


Attendance Staff hours per week Volunteer hours per week

Young Children 27 30 4Children 25 10 31Youth 20 22 26Adults 180 150 173

128

Appendix D

Floor Plan of Building

Classrooms Inside 6200

Classrooms Outside 1436

Gymnatorium 5050

Offices 1800

Bathrooms 240Kitchen 70Hall Space 1050Elevator 20

Stairwell 200Foyer 400

Playground 1200

Square footaqe of buildinq 15,000 sq feet

129

LvefJowstone Academy

1st Floor

~"~ __ .,~ "' Primary R-oure~-" .' >< ~ • ~~~ Secondary Route

l'rontiElltTanCe

Workroom

B om

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103

Class~oom

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130

Assembly Area

B8

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i Parking Lot i j

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EPCCity of Refuge2ND FloorPrimary RouteAssembly Area Secondary Route

131

_...

Appendix E

Distribution of Financial Resources

Three Years' Budgets: Basis for Per Group and Per Person Expenditures below.

Includes salanes

Expenditure 2007 2006 2005

Adult Christian Education 6,060 3,700 5,108

Automobile 1,425 3,100 4,234

10,000 15,000 8,835

*Children 11,775 13,050 11,293

Dtles 6.000 6,000 4,000

Evangelism/Outreach/Assimilation 8,625 7,500 7,445

*General & Administrative 124,550 111,955 109,990Insurance 11,139 10,000 10,428Missions 9,124 17,000 3.409

*Music & Congregational Worship 80,067 62,358 51,910

Buildina and Grounds Expenses 108,466 104,088 100,497

*Nursery 27,618 20,900 16,888Special Events 4,000 8,000 7,550Taxes & Benefits 36,000 31,530 30,145

Travel & Meals 10,000 12,000 13,793*Youth Ministries 52,416 75,292 75,698

Total Expenses $507,865 $501,473 $463,671*

2005 Distribution of Financial Resources and Dollars Spent per Person

Total Young2005 Expenditures* Dollars Adults Youth Children Children

Adult Christian Education 5,108 5,108Automobile 4,234 4,234Children 11,293 11,293

Evanaelism/Outreach/Assimilation 7,445 7,445General & Administrative 109,990 109,990Insurance 10,428 10,428Music & Congregational Worship 54,286 51,586 2,700

Building and Grounds Expenses 100,497 25,120 25,120 25,120 25,120Nursery 16,888 16,888Special Events 7,550 7,550Taxes & Benefits 30,145 25,145 5,000Travel & Meals 13,793 13,793Youth Ministries 75,698 75,698Total Expenses $447,427Total bv Aae Group $260,489 $108,518 $36,413 $42,008

Median Attendance in Worship 129 50 17 17$ per person $2,019 $2,170 $2,142 $2,471

* Excludes Missions, Benevolence, and Denomination Dues

132


133

Total Young2006 Expenditures· Dollars Adults Youth Children Children


Evangelism/Outreach/Assimilation 7,500 7,500General & Administrative 111,955 111,955Insurance 10,000 10,000Music & Conllrellational Worship 62,358 59,240 3,118

Buildinll and Grounds Expenses 104,088 26,022 26,022 26,022 26,022

Nurserv 20,900 20,900

Special Events 8,000 4,000 1,000 2,000 1,000

Taxes & Benefits 31,530 26,530 5,000

Travel & Meals 12,000 12,000·Youth Ministries 75,292 75,292

Total Expenses 463,473Total by Age Group 264,047 110,432 41,072 46,922

Median Attendance in Worship 146 60 37 21

$ per person 1,809 1,841 1,111 2,234



Total Young2007 Expenditures· Dollars Adults Youth Children Children


Evanllelism/Outreach/Assimilation 8625 8,625General & Administrative 124,550 124,550Insurance 11,139 11,139

Music & Congregational Worship 80,067 76,064 4,003

BUilding and Grounds Expenses 108466 27,117 27,117 27,117 27,117

Nursery 27,618 27,618

Special Events 4,000 4,000Taxes & Benefits 36,000 30,627 5,373

Travel & Meals 10,000 10,000Youth Ministries 52,416 52,416Total Expenses $482,141Total by Age Group $299,606 $88,909 $38,892 $54,735

Median Attendance in Worship 166 20 25 23

$ per person 1,805 4,445 1,556 2,380


Appendix F

Facility Costs

Shared by City of Refuge, KIPP or Yellowstone Academy, and Refuge Community

Development Center or Forge for Families

2005

Mortgage 70,725Utilities 54,548Maintenance 57,095Total $182,368

MortQaQe 78,251Utilities 65,021Salary/benefits* 10,500Maintenance 37,566Total $191,338

2006

Refuge CommunityDevelopment Center 16,800

Yellowstone Academy 62,689

City of RefuQe 100,479

Total $182,368

Forge For Families 14,400

KIPP Academy 40,950

Yellowstone Academy 31,900

City of RefuQe 104,088Total $191,338

*Partlal year

2007

MortQaQe 78,599Utilities 58,300Salary/benefits 32,000Maintenance 33,064Total $201,963

134

Forge For Families 12,497

KIPP Academy 81,000

Mortgage Principal (CoR) 34,035

Mortgage Interest (CoR) 44,564

City of Refuge 29,867

Total $201,963

Appendix G

Adjusted 2007 Expense per Person Calculation

Ordinary Income and Expense 2007

Income Rental 93,497Unrestricted 521,345

Total Income 616,679

Non-Program Expenses

Denomination Dues 6,000Benevolence 10,000Community Facility Contribution 28,548Mortgage Principlel Equity 34,035Missions 9,724Total Non-Program Expenses 88,302

Program Expenses 'Includes salaries Adults Youth Children Young Children

Adult Christian Education 6,060 6,060Automobile 1,425 1,425'Children 11,775 11,775Evangelism 8,625 8,625'General & Administrative 124,550 124,550Insurance 11,139 11,139'Youth Ministries 52,416 52,416'Music & Congregational Worship 80,067 76,063 4,004Building and Grounds Expenses 45,883 $32,549 3,922 4,902 4,509'Nursery 27,618 27,618Special Events 4,000 4,000Taxes & Benefits 36,000 30,626 5,374Travel & Meals 10,000 10,000Total Program Expenses 419,558 305,038 65,716 16,677 32,127

Median Attendance in Worship 166 20 25 23Expenditure per Person $1,838 $3,286 $667 $1,397

135

Appendix H

Congregational Questionnaire

Blending Suburban and Urban Believers

Everyone over 13 should complete this form. Please place it in the offering tray or give it to a deacon.Please print. Answer both sides.

Contact Information Date-------------Name Mr. Mrs. Miss. Ms. Dr. Rev. -------------------------Address-------------------------------------City State Zip _

Phone: Home-------------Cell or Work _

Email: --------------------------------------

Sunday School Class _

Interests/Talents/Gifts/AbilitieslExperience/Passion Please circle or check as many as apply.

Singer Lighting Advertising Babies Soccer Hospitality

Instrumentalist Website Graphic design Children Tennis Encouragement

Dancer Sound Writing HS Youth Basketball Mercy

Visual Artist Computers Data entry Univ. Students Baseball Chaplain

Actor PowerPoint Accounting Internationals Football Prison ministry

Set design Carpenter Tutor Adults Golf Hospital visits

Costwnes/Props Painter Chaperone Teacher Cheerleading Evangelism

Greeter/usher Plumber Cook Coach Softball Fundraising

136

137

Administration Baker Table Games Van Driver Running Prayer

Landscaping Serving/helps Small Group Set up chairs Ping Pong Global Missions

I currently serve (or would lIke to serve) CoR m the followmg ways:

Visitor---

Census Information

Member since Regular Attendee since-------- ---------

Employer Occupation _

If student, name of school Graduation date _

Date of Birth Circle: Male Female

MarriedDivorcedWidowedNever marriedCircle: Separated

Spouse's Name Wedding Date _

Does spouse aHend COR? Yes No. Is he/she a member? Yes No.

Children who live with me or attend CoR with me:

Name M or F Relationship Grade Birth date Attend CoR?

Y N

Y N

Y N

I consider myself:

Caucasian

Asian American

I am interested in:

New Member Class Baptism

Hispanic

International

Forge for Families

African American

Other: _

Simple Supper Group

KIPP Academy Middle School Yellowstone Academy Elementary School Women's Ministries

Appendix I

Racial Diversity of Congregation

Racial Diversity of Adult Members

68 56.7% Anqlo

6 5.0% Hispanic/Latino

39 32.5% African American7 5.8% Asian

0 0.0% International

0 0.0% Mixed

120 100% Adults

Racial Diversity of Children of Members

16 23.5% Anqlo

2 2.9% Hispanic41 60.3% African American

2 2.9% Asian0 0.0% International

7 10.3% Mixed68 100.0% Youth/Children

Racial Diversity of Adult Regular Attenders

21 46.7% Anqlo1 2.2% Latino

14 31.1% African American

3 6.7% Asian


2 4.4% Mixed45 100.0% Adults

138

Racial Diversity of Children and Youth Regular Attenders

0 0.0% Anglo

0 0.0% Latino


0 0.0% Asian


0 0.0% Mixed

9 100.0% Youth/Children

Racial Diversity of Combined Congregation

106 43.6% Anglo

9 3.7% Latino


12 4.9% Asian


9 3.7% Mixed243 100.0% Total

139

Regular77005 77025 77030 77054 CoR RACE Members Visitors 77021 77004 77033 Houston USA

8933% 91.95% 70.39% 73.89% 37.33q/o 43.6% White 44.70% 38.90% 9.85% 16.56% 6.21% 47.80% 77.53%0.43% 0.96% 12.39% 5.02% 38.25% 42.40% Black 42.60% 42.60% 82.61% 74.50% 84,38% 2.4.48% 12.35%7.09% 5.30% 10.66% 17.50% 19.78% 4.90% Asian 4.80% 5.60% 1.08% 2.87% 1.13% 5.50% 3.58%3.02% 1.67% 6.17% 3.38% 4.58% 5.30% Other 3.70% 11.10% 6.19% 5.70% 8.14% 21.73% 5.65%8.22~/O 6.37% 19.04% 8.68% 10.57% 3.70% Hispanic 4.30% 1.90% 12.52% 12.05% 13.96% 42.09% 12.73%

Regular77401 77005 77025 77030 77054 CoR FAMILY Members Visitors 77021 77004 77033 Houston USA

Married.32.96% 28..38% 18.95% 16.75% 8.84% 17.70% w/children 27.40% 0 11.15% 8.65% 13.51% 21.86% 27.90%

Married, no28.89% 26.61% 21.86% 23.11% 15.10% 17.70% children 22.60% 8.70% 19.92% 12.06% 23.59% 20.71% 31.04%

Single,6.12% 3.83% 6.36% 2.73% 6.87% 12.30% w/children 14.30% 8.70% 17.46% 15.03% 16.76% 10.78% 9.43%

Single, no33.35% 40.16% 51.90% 58.52% 69.78% 50.00% children 35.70% 76.10% 50.66% 62.01% 46.13% 46.66% 30.05%

ECONOM Regular77401 77005 77025 77030 77054 CoR Y Members Visitors 77021 77004 77033 Houston USA

Househol$90135 $106577 $49411 $54499 $34625 d Income $22486 $21 349 $27 193 $41 161 $44684

Per

$23791Capita

$14782 $24020$47430 $65708 $34166 $45942 Income $13,459 $11 718 $22233

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Appendix K

Central Harris County Zip Code MapZipl OCUS.l:MI1 is 11<1' rl(!!lli~J provider 70' HOll~to" [nmmunity ann llflighl!mhootl ri(!mi}~Farhic lIal>l_ We provide lkmtHlraphic <lllill~", lepo!1s h"sed on .l

YiHiety of ~Qurces, b'llkefl dow" m th\!' zip code and neiqhborhood levels. Check out om infurmallon reports a"~ C\lstum '>erv!ces at ww\'v.zillfo(\1s.conl.GJtfr""o""~'!&''',N·.,,~·t ''-''M.~'' 'i~I"I,ON/j£ "'&r" Co ,;., J,d,h."''''''''' f':dF,~f~"

141

142

77098

77006

77054

77019

77007

*City of Refuge Church is located near the intersection of ZIP code areas 77030, 77004, 77021, and 77054,one block west of South Freeway and one block south of Old Spanish Trail.

Appendix L

Demographic Comparison to the Neighborhood

77030Medical 77054 CoR 77021 77004 Univ of

RACE Center Neiqhborhood ConqreQation Riverside Houston

White 73.89% 37.33% 43.6% 9.85% 16.56%

Black 5.02% 38.25% 42.40% 82.61% 74.50%

Asian 17.50% 19.78% 4.90% 1.08% 2.87%

Other 3.38% 4.58% 5.30% 6.19% 5.70%

Hispanic 8.68% 10.57% 3.70% 12.52% 12.05%

143

Appendix M

How Far Away from the Church City of Refuge Members Live

ZIP Code or City Households People Miles Away77021 8 16 1.8

77030 6 5 1.9

77054 6 8 2

77004 3 10 3

77051 1 1 3.5

77005 2 3 4.6

77023 3 6 4.9

77025 8 11 5

Total within 5 miles 37 6077033 1 2 5.1

77098 2 3 5.6

77047 2 6 6.5

77401 1 5 7.9

77009 1 1 8.1

77045 1 3 8.2

77035 2 5 8.4

77081 2 3 9.1

77056 2 4 10

Total within 10 miles 14 3277008 1 1 10.7

77057 2 3 11.2

77029 1 5 11.7

77071 5 10 11.9

77028 1 1 13.5

Pearland/Manvel 4 16 13.5

77018 1 1 13.6

77075 1 1 13.7

77085 1 2 14

77042 1 2 17

77080 1 1 18.1

77031 1 7 18.3

77459 2 2 19.7

77530 1 3 20

Total between 10 and 20 miles 23 55Humble 2 7 20.4

77073 1 5 24.5

77066 1 4 25.1

77068 1 1 26.2

Alvin 1 6 26.3Total more than 20 miles 6 23

144

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